Nr. 249 (2019)

Byzantium and the Muslim world. A bibliographical guide

Nr. 249 (2019)

Von Maria Vaiou

Religious themes

Coexistence, dialogue, polemic, tolerance, conversion, martyrdom.

General–A preliminary list

A.Abel, ‘Quelques precisions sur le statut des chrétiens dans l’ empire arabe’, RBPhH 13 (1934).

, ‘La portée apologétique de la ‘Vie’ de St. Théodore d’ Edesse’, BSl 10 (1949), 229–40.

, ‘Le chapitre CI du Livre des Hérésies de Jean Damascène: son inauthenticité’, SI 19 (1963), 5–25.

  1. Abramowski, Dionysius  von  Tellmahre,  jakobitischer   Patriarch  von       818-845. Zur Geschichte der Kirche unter dem Islam (Leipzig, 1940).
  2. Abu Assab, ‘The Umayyad and Fatimid attitude towards Christian sacred sites in Palestine with special reference to ‘Abd al-Malik ibn Marwān and Ḥākim bi-Amr Allāh’ (Ph.D Univ. Aberdeen, 2013).
  3. F. Abu Khalaf, ‘The religious factors in settlement patterns in Jerusalem in the early

Islamic period’, in G. Bisheh (ed.), Studies in the history and archaeology of Jordan, IV (Amman, 1992), 347‒9.

A.Acconcia Longo, ‘La vita e I Miracoli di San Fantino di Tauriana e l’ identificazione di un imperatore Leone ‘eretico’’, RSBN 32 (1995), 77‒90; repr. In eadem, Ricerche di Agiografia Italogreca (Rome, 2003), no. II.

Α. Αδαµαντιου, ‘Το πρώτον µωαµεθανικόν τέµενος εν Κωνσταντινουπόλει’, Παναθήναια ΙΑ’ (1905‒1906).

  1. Amantos, ‘Zu den christlich-muhammedanischen Beziehungen’, IBAI 9 (1935).

, ‘Οἱ προνομιακοὶ ὁρισμοὶ τοῦ Μουσουλμανισμοῦ ὑπὲρ τῶν Χριστιανῶν’, Hell 9 (Athens, 1936), 103–66.

  1. C. Anawati, Al-masī˛iyyah wa-l-˛aārah al-‘arabiyyah (Cairo, 19922).

, ‘Factors and effects of Arabization and Islamization in medieval Egypt and Syria’, in

  1. Vryonis (ed.), Islam and cultural change in the Middle Ages (Wiesbaden, 1975), 17‒41.
  2. Andunova Hristova, ‘Modèles historiques de coexistence pacifique entre musulmanes et chrétiens orthodoxes pendant les périodes byzantine et post-byzantine’, BS 61 (2003), 229– 64.
  3. Anrich, Hagios Nikolaos. Der heilige Nikolaos in der griechischen Kirche (Leipzig-Berlin, 1913).
  4. Apostolides, ‘Δαβίδ ο Μέγας Κοµνηνός ο τελευταίος της Τραπεζούντος αυτοκράτωρ και του υπέρ Χριστού µαρτύριον αυτού’, in G. K. Savvides, Ho Byzantinos Pontos (4os–15os aiones m.h.) (Athens, 2013), 197–202.

A.Argyriou and G. Lagarrique ‘George Amiroutzès et son ‘Dialogue sur la Foi au Christ tenu

avec le sultan des Turcs’, BF 11 (1987), 29–221.

, ‘Ιωσὴφ τοῦ Βρυεννίου μετά τινος Ἰσμαηλίτου διάλεξις’, ΕΕΒΣ 35 (1967), 141– 95.

, ‘La literature greque de polémique et d’ apologétique à l’ addresse de l’ Islam au XVe siècle’, BF 12 (1987), 251‒77.

, _Bushîr-Bêsêra: boon companion of the Byzantine emperor Leo III: the Islamic recension of historical story’, Mus. 103 (1990), 293‒327.

, ‘Un <<Roman de Mahomet>> grec inédit’, GA 2 (1983), 139‒90.

, ‘Une controverse entre un Chrétien et un musulman inedite’, RSR XLI (1967), 237‒45.

, Macaire Makrès et la polemique contre l’ Islam. Edition critique de cinq oeuvres anti- islamiques inédites de Macaire Makrès ainsi que d’un «Eloge à Macaire» de la même époque (XVe s.) également inéditaccompagnée d’une longue introduction sur les questions soulevées par les textes (Vatican, 1986).

, ‘Anastasios Gordios et l’ Islam’, RsR 43 (1969), 58–87.

, <<Sur Mahomet et contre les latins>>, Une oeuvre inédite d’ Anastasios Gordios, religieux et professeur grec (XVIIe–XVIIIe    s.), 2 tm (Strasbourg, 1967).

, ‘Une controverse entre un Chrétien et un musulman inedite’, RSR XLI (1967), 237–45.

  1. Armanios and B. Ergene, ‘A Christian martyr under Mamluk justice: the trials of Salib (d. 1512) according to Muslim and Coptic sources’, MW 96 (2006), 115–44.
  2. Arranz, ‘La “Diataxis” du patriarche Méthode pour la réconciliation des apostats’, OCP 56

(1990), 283‒322.

  1. S. Atiya, ‘Synaxarion, Copto-Arabic. The list of saints’, The Copic encyclopedia, 8 vols. (New York, 1991), vii, 2173‒90.
  2. F. Auzépy, ‘De la Palestine à Constantinople (VIIIe‒IXe siècles): Etienne le Sabaïte et Jean Damascène’, T&M 12 (1994), 183‒218; repr. in S. Fitzgerald Johnson, Languages and cultures of eastern Christianity: Greek (Farnham, 2014), 399‒442.
  3. Ayoub, ‘Religious freedom and the law of apostasy in Islam’, ICH 20 (1994), 75–91.

, ‘Christians and Muslims in the Qur’ n and Muslim tradition’, in S. R. Goodwin (ed.), World Christianity in Muslim encounter: essays in Memory of David A. Kerr, volume 2 (London, Oxford, 2009).

  1. Azumah, ‘Patterns of Christian-Muslim encounters in sub-Saharan Africa’, in D. Pratt, J.

Hoover, J. Davies, J. Chesworth (eds.), The character of Christian-Muslim encounter. Essays in honor of D. Thomas (Leiden, 2015), 381–400.

  1. Bádenas, ‘L’ integration des Turcs dans la societé byzantine (XIe-XIIe siècles). Echecs d’ un processus de coexistence’, in S. Lampakis, He byzantine Mikra Asia (Athens, 1997), 179– 88.
  2. D. Baer, Honored by the glory of Islam: conversion and conquest in Ottoman empire (Oxford, 2008).
  1. A. Bakhit and R. Schick (eds.), The fourth international conference on the history of Bilād

al-Shām during the Umayyad period. Proceedings of the third symposium 2‒7 Rabi ‘ I 1408

A.H. /24‒29 October 1987 (Amman 1987).

, Bilād al-Shām during the Abbasid period, (132 A.H./750 A.D.‒451 A.H./1059 A.D.) Proceedings of the fifth international conference on the history of Bilād al-Shām 7‒11 Sha’ban 1410 A.H./4‒8 March 1990 (Amman, 1991).

  1. Balaščev, ‘Ho autokrator Mihael H’ ho Palaiologos kai to idrythen te syndrome autou

kratos ton Ogouzon para ten dytiken akten tou Euxeinou’, III CEB (Sofia, 1930).

  1. Balivet, ‘Eglise et clercs byzantins dans l’ épopée turque’, in Mélanges byzantins Seldjoukides et Ottomans; repr. in A. Argyriou, L’ église dans le monde byzantine de la IV. Croisade (1204) a la chute de Constantinople (1453) (Amsterdam, 2007), 49‒78.

, ‘The long-lived relations between Christians and Moslems in central Anatolia:

dervishes, papadhes and country folk’, BF 16 (1991), 313–22.

, ‘Culture ouverte et échanges interreligieux dans les villages ottomans du XIV siècle’, in E. Zachariadou, The Ottoman emirate (1300-1389) (Rethymnon, 1993),

1–6; repr. M. Balivet, Byzantins et Ottomans. Relations, interaction, succession (Istanbul, 1999), 13–20.

, ‘Permanences régionales en hérésiologie anatolienne de l’ antiquité aux Ottomans’,

Synctismes et hérésies dans l’ Orient seldjoukide et ottoman (XIVe–XVIIIesiècle) Actes du colloque du collège de France, octobre 2001, Mélanges byzantins, seldjoukides et ottomans (Istanbul, 2005), 213–24.

, Byzantins et Ottomans. Relations, interaction, succession (Istanbul, 1999).

,‘Deux monastères byzantins fondés par les turcs: Koutloumoussiou/Kutulmuş…. et Dourachani/Turahan Osmanlı Araştırmaları;’ JOS 5 (1986), 51–64.

, Pour une concorde islamo-chrétienne. Démarche byzantine et latine à la fin du moyen- âge (Rome, 1997).

, ‘Deux partisans de la fusion religieuse des Chrétiens et des Musulmans au 15e siècle: le Turc Bedreddin de Samavna et le Grec Georges de Trébizonde’, Byzantina 10 (1980), 361– 400.

, ‘Byzantins judaïsants et Juifs islamisés. Kâhin-χιόνες’, in Balivet, Byzantins et Ottomans, 151–80.

, ‘Chrétiens secrets et martyrs christiques en Islam turc: quelques cas à travers les texts (XIIIe–XVIIe siècles)’.in idem, Byzantins et Ottomans, 217–23.

, ‘Miracles christiques et islamisation en chrétienté seldjoukide et ottoman entre le XIe et le XVe siècle’, in D. Aigle (ed.), Miracle et Karama. Hagiographies médiévales comparées (Turnhout, 2000), 397–412.

, ‘Flou confessionnel et conversion formelle: de l’ Asia-Mineure médievale a l’ empire Ottoman’, Dimensioni e probblemi della ricerca storica 2 (1996), 203–14.

, Rapprochements, entente, syncrétisme, en milieu turco-byzantin et ottoman (Aix, 1986).

, ‘Un fait demémoire inalterable: la prise d’ une métropole dans l’ orient islamo- byzantin’, in C. Carozzi, H. Taviani-Carozzi (eds.), Faire mémoire. Souvenir et commémoration au Moyen Âge (Aix-en-Provence, 1999), 15–39.

, Les Turcs au Moyen-Âge, des croisades aux Ottomans: (XIe–XVe siècle) (Istanbul, 2002).

, ‘Entre Rome et les Turcs, un homme de dialogue: le patriarche de Constantinople

Gennadios Scholarios (1405 env.c.–1472)’, in idem, Les Turcs au Moyen-Âge, 117–20.

, ‘Un fait de mémoire inalterable: la prise d’ une metropole dans l’ Orient islamo- byzantin’, in idem, Les Turcs au Moyen-Âge, 49–68.

, ‘Alliance ottomane et controverse avec l’ Islam: l’ empereur Jean VI Cantacuzène, diplomate et théologien (env. 1295–1383)’, Histoire, archaeologies, literatures du monde musulman. Melanges en l’ honneur d’ A. Raymond. Reunis par Ch. Alleaume, S. Denoix et

  1. Tuchscherer (Cairo, 2009), 131–41.
  2. Balta, ‘The perception and use of religious otherness in the Ottoman empire: zimmi Rums and Muslim Turks’, in P. Kitromilides and D. Arvanitakis (eds.), The Greek world under Ottoman and Western domination: 15th –19tthcenturies (New York, 2008), 40–7.
  3. Barkay, ‘Islam and toleration : studying the Ottoman imperial model’, Int J Polit Soc 19 (2005), 5–19.
  4. W. Barker, ‘A reference by Manuel to the Dervishes’, [Appendix, viii], in idem Manuel II Palaeologus (1391-1425): a study in late Byzantine statesmanship (New Brunswick, N.J., 1969). 471–3.
  5. R. Barnes, An introduction to religious foundations in the Ottoman empire (Leiden 1987),

5–20, 21–49.

  1. Bas Ter Haar Romeny,‘ From religious association to ethnic community: a research project on identity formation among the Syrian Orthodox under Muslim rule“, Islam and Christian- Muslim Relations 16:4 (2005), 377‒99.
  2. Bashear, ‘Qibla musharriqa and early Muslim prayer in churches’, MW 81 (1991), 267D82; idem, Studies in early Islamic tradition, vi.
  3. Bayri, ‘Byzantium, the Union of churches, Bulgaria and the Ottomans through the case study of the neo- martyr George of Adrianople, 1437 (BHG 2160)’, in Byzance et les Slaves. Conférence

 

scientifique internationale consacrée au vingtième anniversaire du Centre de Recherches Slavo-Byzantines ‚Ivan Dujcev‘,  12–14  Mai  2006,  Université  de  Sofia  St  Clémente d’Ohrid (Sofia 2009), 173–83.

  1. Beihammer, ‘Orthodoxy and religious antagonism in Byzantine perceptions of the Seljuk Turks (eleventh and twelfth centuries)’, Al-Masaq 23 I (2011), 15–36.
  2. A. Bélin (ed.), ‘Fétouâ relatif à la condition des Zimmis et particulièrement des chrétiens en

pays musulmans depuis l’ établissement de l’ islamisme jusqu’au milieu du VIII siècle de l’ hégire’, JA 59/60 (1851/52).

  1. Bell, ‘John of Damascus and the controversy with Islam’, GOST 4 (1913–22), 37–8.
  2. Berger, ‘Die mittelbyzantinische Kirche bei der Mehmet Fatih Camii in Istanbul’, IM 47 (1997).
  3. Bertaina, ‘Melkites, mutakallimūn and al-Ma’mūn: depicting the religious other in

medieval     Arabic     dialogues’,Comparative        Islamic     Studies      4     (2008),     17‒36     abstract: www.equinoxjournals.com/CIS/article/viewArticle/7135.

¸’Monks and Muslims in dialogue’, in I. A. Murzaku (ed.), Monastic tradition in eastern

Christianity and the outside world (Leuven, 2013), 211‒38.

, ‘The protected peroples (Christian and Jews) in medieval Egypt and Syria’, BJRL 62 (1979), 11–36.

  1. J. Blanchard, ‘The Georgian version of the martyrdom of Saint Michael, monk of Mar Sabas monastery’, Aram 6 (1994), 149–63.
  2. H. Blanchet, George-Gennadios Scholarios (Vers 1400-vers 1472). Un intellectuel Orthodoxe face à la disparition de l’ empire byzantin (Paris, 2008), 102–6, 479, 486 [AOC 20].

K.Blessington, ‘Byzantine art in Islamic garb? Christian influences in an image of The birth of the Prophet Mohammad’, Immediations 3.2 (2010), 72–87.

G.BogiatzidhV, ‘ἘktourkismὸV kaὶ ἐxislamismὸV tῶn Ἑllήnwn katὰ ton

Mesaίwna’, EEFSPQ 2 (1932).

  1. Bonis, ’O QessalonίkhV EustάqioV kaὶ oἱ dύo tόmoi toῦ autokrάtoroV Manouὴl

Aʹ  Komnhnoῦ  (1143¤80)  ὑpὲr  tῶn  eiV  thn  cristianikhn  orqodoxian  metistamenwn

Mwameqanῶn’, in EEBS 19 (1939), 162–69.

A.Borrut and F. M. Donner (eds.), Christians and others in the Umayyad state (Chicago, 2016).

  1. E. Bosworth, ‘Christian and Jewish religious dignitaries in Mamluk Egypt and Syria’,

IJMES 3 (1972), 59–74.

  1. Bowman, ‘The debt of Islam to monophysite Christianity’, in E. C. B. MacLaurin (ed.),

Essays in honour of G. W. Thatcher (Sydney, 1967), 201–40.

 

  1. Brakmann, T. Chronz, and U. Zanetti, ‘Der palästinische Rekonziliationritus für Apostaten: al-uṣmūn=λασμός. Eine Anmerkung zur Passio des Martyrer-Abtes Abd al-Masīḥ vom Sinai’, OC 93 (2009), 109‒12.
  2. Brehier, ‘La situation des chretiens de Palestine a la fin du VIIIe siecle’, Le moyen-Age 30 (1919), 65‒75.
  3. N. Bremmer, W. J. van Bekkum and A. L. Molendijk (eds.), Cultures of conversion

(Louvain, 2005).

  1. Brett, ‘Population and conversion to Islam in Egypt in the medieval period’, in U. vermeulen and J. van steenbergen (eds.), Egypt and Syria in the Fatimid, ayyubid and Mamluk eras (Leuven, 2005).
  2. Breydy, ed. and tr. Das Annalemverk des Eutychios von Alexandrien (Louvain, 1985).
  3. Brissaud, Islam et chrétienté: treize siècles de cohabitation (Paris, 1991).
  4. W. Bulliet, Conversion to Islam in the medieval period: an essay in quantitative history

(Cambridge, Mass. 1979).

, ‘Conversion stories in early Islam’, in Gervers-Bikhazi, Conversion and Continuity, 123‒33.

, ‘Process and status in conversion and continuity’, Gervers-Bikhazi, Conversion, 1‒12.

, ‘Conversion and law: a Muslim-Christian comparison’, in M. Cook et al (eds.), Law and tradition in classical Islamic thought: studies in honor of Prof. Hossein Modarressi (New York, 2013), 279‒92.

  1. Brubaker, ‘Eighth-century iconoclasm: Arab. Byzantine, Carolingian, and Palestinian’, in J.
  2. Alchermes (ed.), Anathemata eortika: Studies in honor of Thomas F. Mathews (Mainz, 2009), 73‒81.

, ‘Representation c. 800: arab, byzantine, carolingian’, Transactions of the Royal Historical Society 19 (2009), 37‒55.

  1. Buchet, -L. Biscop, P.-M. Blanc, M. Kazanski, D. Pieri, ‘Massacre dans le monastère de

Qalat’at Sem’an, Syrie (extrémité ouest du martyrium, sondage BW5)’, in Vers une anthropologie des catastrophes. Actes des 9e Journées Anthropologiques de Valbonne (Paris, 2009), 317‒32.

  1. Burgess, The eastern Orthodox churches: concise histories with chronological checklists of their primates (London, 2005).
  2. Calder, Mojaddedi and A. Rippin ed./tr., Classical Islam. A sourcebook of religious

literature. Second edition (London, New York, 2003, 2013).

A.Cameron, ‘Interfaith relations in the first Islamic century’, BRIIFS 1.2 (1999), 1‒12.

 

  1. Canard, ‘Un lettre de Muḥammad ibn Ṭugj al-Ihšîd, Emir d’ Egypt, à l’ empereur Romain Lécapène’, AIEO 3 (1936), 189‒209.

, ‘Une lettre du Sultan Malik Nâṣir Ḥasan à Jean VI Cantacuzène (750/1349)’, AIEO 3 (1937), 27‒52.

, Byzance et les musulmans du Proche Orient (London 1973).

  1. Canivet, J. P. Rey Coquais (eds.), La Syrie de Byzance à l‘ Islam VIIe-VIIIe siècles

(Damas,1992).

  1. Caracu, ‘Saint Jean le Nouveau, son martyre [vers 1341–3 ou peu après 1344–5], ses reliques et leur translation à Suceava [1415]’, L’empereur hagiographe. Culte des saints et monarchie byzantine et postbyzantine (Bucarest 2001), 137–58.

Th. A. Carlson, ‘Contours of conversion: the geography of Islamization in Syria, 600–1500’,

JAOS 135.4 (2015), 791–816.

  1. Caruso, ‘Il bios di s. Filareto il Giovane (XI sec.) e la Calabria tardo-bizantina’, in Sant Eufemia d’ Aspromonte. Atti del convegno di studi per il bicentenario dell’ autonomia, ed. S. Leanza (Soveria Mannelli, 1997), 91‒121.
  2. B. Chabot, ed., Anonymi auctoris: Chronicon ad annum Christi 1234 pertinens, 2 vols. (Paris, 1916‒20).

, (ed. and trans.), Chronique de Michel le Syrien, patriarche jacobite d’Antioche (1166- 99), 4 vols. (Paris, 1899–1910).

  1. H. Charles, tr. The chronicle of John (c. 690 A.D.), Coptic Bishop of Nikiu, being a History

of Egypt before and during the Arab conquest, translated from Hermann Zotenberg’s edition of the Ethiopic version, with an introduction, critical and linguistic notes, and an index of names (London, 1916, repr. Amsterdam, 1981).

  1. Charon, ‘L’ origine ethnograsphique des melkites’, EO 11 (1908), 35‒40, 82‒91.

, (Korolevsky), History of the Melkite patriarchates (Alexandria, Antioch, Jerusalem), from the sixth century monophysite schism until the present (1910), 3 vols, ed. N. Samra, tr. J. Collarafi (Fairfax, Virginia, 1998‒2001).

  1. Cheetham et al., Understanding interreligious relations (Oxford, 2013).
  2. Cheikho, ‘Les édits de Mahomet et des premiers caliphes en faveur des chrétiens’, Mach 12 (1909).

, ed. B. Carra de Vaux and H. Zayyat Eutychii patriarchae Alexandrini Annales, ii (Louvain, 1909) [CSCO 51 Scr. Arab.7].

, ed. and others Eutychii Patriarchae Alexandrini Annales, (d. 940), 2 vols. (Paris, 1906– 9).

, (ed.) Eutychii patharchae Alexandrini Annates (Beirut. 1906-9).

  1. Christides, ‘Religious and social rivalries in Byzantine Egypt on the eve of, and during the

 

Arab conquest (ca 639-40 CE–645-646 CE)’, Pharos 97 (2016), 1–11.

 

  1. Clermont-Ganneau, ‘Ancien rituel grec pour l’ abjuration des Musulmans, Recueil d’ archéologie imposée aux Musulmans,’ RHR 64 (1911), 143–50.

 

  1. R. Cohen, ‘Percecution, response, and collective memory: the Jews of Islam in the classical period’, in D. Frank, The Jews of medieval Islam. Community, society, and identity (Leiden, 1995), 145–64.
  2. H. Constantelos, ‘The Moslem conquests of the Near East as revealed in the Greek sources

of the seventh and eighth centuries’, B 42 (1972), 325‒57.

  1. Cook, ‘Apostasy from Islam: a historical perspective’, JSAI 31 (2006), 248‒88.
  2. I. Cotsonis, ‘Aus der Endzeit von Byzanz: Burkludsche Mustafa, ein Martyrer für die Koexistenz zwischen Islam und Christentum’, BZ 1 (1957), 397‒404.
  3. Crane, The garden of the mosques: Hafiz Hüseyn al-Ayvansarayi’s guide to the Muslim monuments of Ottoman Istanbul (Leiden, 2000).
  4. Crone, ‘Islam, Judaeo-Christianity and Byzantine Iconoclasm’, JSAI 2 (1980), 59‒95.
  5. Crostini, S. La Porta (eds.), Negotiating coexistence: communities, cultures and convivencia in Byzantine society (Verlag, 2013).
  6. Cumont, ‘L’ origine de la formule grecque d’ abjuration imposée aux Musulmanes’, RHR

LXIV (1911).

  1. B. Cunningham, ed./tr. The Life of Michael the Synkellos (Belfast 1992) [BBTT].
  2. Cutler, ‘The relics of scholarship: on the production, reproduction, and interpretation of hallowed remains iin late antiquity, Byzantium, early Islam, and medieval West’, in C. J. Hahn, H. A. Klein (eds.), Saints and sacred matter. The cult of relics in Byzantium and beyond (Washington, 2015), 309–45.
  3. P. Cyrris, ‘The admission of the souls of immoral but humane people into the limbus puerorum, according to the Cypriote abbot Kaioumos (VIIth century AD) compared to the Qurans’ al-Araf’, RESEE 9 (1971), 461‒77.
  4. Czyż, ‘Situation of Christians during the reign of al-Hakim bi-Amr Allah (in Polish)’,

Przeglad Orientalistyczny 3–4 (2011), 161–71.

  1. Darrouzès, ed./tr. ‘Tomos inédit de 1180 contre Mahomet’, REB 30 (1972), 187–97.

, ed. Notitiae Episcopatum Ecclesiae Constantinopolitanae (Paris, 1981).

  1. Davids and P. Valkenberg, ‘John of Damascus. The heresy of the Ishmaelites’, in B. Roggema, M. Poorthuis and P. Valkenberg (eds.), The three rings. Textrual studies in the historical trialogue of Judaism, Christanity and Islam (Louvain, 2005), 71–90.
  2. Dawkins, ‘The crypto-Christians of Turkey’, B 8 (1933), 247‒75.

 

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  2. De Lee, ‘Letters, diplomacy, and religious polemic in ninth-century Byzantium: Niketas Byzantios and the problem of Islam’ (Univ. California, LA 2011).

J.Dean, ‘Outbidding catholicity: early Islamic attitudes toward Christians and Christianity’,

Exchange 38 (2009), 201‒25

  1. Debie, ‘Christians in the service of the caliph: through the looking glass of communal identities’, in Borrut and Donner, Christians and others, 53‒71.
  2. Decei, ‘Patrik II. Gennadios Skolarios’ un Fatih Sultan Mehmet icin yazdıgı ortodoks I’tika-namesinin türkce metni’, Fatih ve Istanbul 1 (1953), 98‒116.

, ‘Versiunea turcească a Confesiunuii Patriarhului Ghennadie II Scholarios, csrisă la cererea sultanului Mehmet II [Turkish translation of the Confession of Patriarch Gennadios II Scholarios, written at the order of Sultan Mehmed II’, in Omagiu Nicolae Bălan, Mitropolitul Ardealului (Sibiu, 1940), 372–410.

  1. Delehaye, (ed.) ‘Passio sanctorum sexaginta martyrum’, AB 28 (1904), 289‒307.

, ‘Le martyre de saint Nicétas le jeune’, in G. L. Schlumberger (ed.), Mélanges offerts à

  1. Gustave Schlumberger, membre de l’ institut, à l’ occasion du quatre-vingtième anniversaire de sa naissance, 2 vols. (Paris, 1924), vol. 1, 205–11.

_____, ‘Les martyrs d’ Egypte’, AB 40 (1922), 5‒154, 299‒364.

, ‘Greek Neo-martyrs’, The Constructive Quarterly, a Journal of the Faith, works and thought of Christendom 9 (1921), 701‒12; repr. in idem, Mélanges d’ hagiographie grecqe et latine (Brussels, 1966), 246‒55 [Subsidia hagiographica 42].

  1. Demetrakopoulos (ed.), ‘Agios Bakhos o Neos’, EEPSPA 26 (1979), 344‒50.
  2. M. Demetriades, ‘Nicetas of Byzantium and his encounter with Islam: a study of the ‘Anatropi’ and the two ‘Epistles’ to Islam’ (unpubl. Ph. D thesis; The Hartford Seminary Foundation, 1972).
  3. Demirel, ‘Construction of churches in Ottoman provinces’, in Frontiers of Ottoman studies: state, province, and the west, ed. C. Imber, K. Kiyotaki & R. Murphey (London, 2005), 211–24.
  4. C. Dennett, Conversion and the poll tax in early Islam (Cambridge, Mass, 1950).
  1. L. Derfler, ‘The Byzantine church at Tel Keriot, Negev, and religious Iconoclasm in the 8th century: the 1991‒1994 seasons of excavations’, ARAM 15 (2003), 39‒47.
  2. Descy, The Melkite church: an historical and ecclesiological approach, tr. K. M. Mortimer (Newton, MA, 1993).

 

Th. Detorakes, ‘O Kretikos Neomartyras Markos Kyriakopoulos kai e anecdote akolouthia tou’, Proceedings of the fourth international cretological congress (29 August -3 September 1976) (Athens, 1981), 67−87.

I.Dick, (ed./tr.) ‘La passion arabe de S. Antoine Ruwah, néomartyr de Damas (+25 dec. 799)’,

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