Byzantine Glass workshops

Cage cups or Diatreta are ancient Roman glass vessels produced by creating a thick blown blank of glass that, once cooled down, is taken to a glass cutter or diatretarii. The latter would cut and carve away most of the glass leaving a transparent vessel inside and an open-work decoration separated through thin posts of glass. The work is very delicate and exclusive, produced within limited space in time with no record of similar vessels until the late 1800 (Donald B. Harden & Toynbee 1959, p.181). Many of these glass objects have good -will inscriptions or decorations that express the importance of drinking. As for their provenance, most -when found in context-have been found in pagan burials. Nevertheless some fragments have been found in Christian environments or with Christian motifs like the Szekszárd cup. The location of these finds is mostly in the Rhine area -northern Empire, when Milan was one of its capitals (Aquaro 2004)-but the actual extent of finds expand throughout the 4th century extent of the Roman Empire. Considering their typological analysis there are basically two types, beaker and bowl. Beakers are considered drinking vessels as they either display a legend or a mythological reference to drink or wine. Whereas a general consensus agrees that open bowl -form cups were hanging lamps (Whitehouse 1988, p.28) since the 1986 find of a diatreta bowl with copper alloy hanging attachments. It is clear these were luxury objects to be used in special occasions and spaces. The aim of this paper is to understand the space were socialisation and drinking took place and the importance of luxurious objects to adorn, display and use. The paper will also put forward the idea that the beaker shaped diatreta vessels, usually considered for drinking, could have been lamps that encouraged drinking and good will to the guests. This paper is structured to first consider an introducti on to late luxury Roman glass and then analysing the typological shape of all, or most of the diatreta currently known; secondly, through assessment by the means of comparison, analyse the writings or decorations the vessels were endowed with. Thirdly, by describing and understanding the people and the space were these vessels would have been used, emphasise the beauty of illuminating such spaces with these vessels. According to Herodotus in his historical investigation -5th century-, dress habits and food regime are elements of extreme importance to understand a people (Caporusso et al. 2011, p.12). This idea is not only valid for Herodotus' time but it is something anthropology uses time and again to explain different aspects in people's way of life. Through food and its environment, the dining space, this paper will aim to put the cage cups into a social context in order to give emphasis to the hypothesis of light versus wine.

This preliminary report on glass finds from Pompeiopolis highlights the site's significance in Roman and Byzantine material culture. ​ Excavations uncovered a diverse range of glass artifacts, including tableware, architectural glass, jewelry, and tools, primarily dating from the 1st to 6th centuries AD. ​ Blown vessel glass, particularly greenish drinking vessels, dominates the collection. ​ Evidence of local production was found in a secondary glass furnace near the ancient theater, along with unique manufacturing techniques such as triangular clippings. ​ The typology includes rare and luxury items like lotus beakers, diatreta, and incised bowls, alongside everyday objects such as window panes and mosaic tesserae. The majority of finds date to the 4th–6th centuries AD, reflecting Pompeiopolis' role as a hub of craftsmanship and trade. ​

كان عمل المستشرقين الألمان في الشرق الأوسط أقل توجهًا نحو السياسة. يدرك الشرقيون جيدًا أن الباحثين الألمان قد تناولوا ثقافة الشرق الغنية بدافع الفضول العلمي، ولم يكن لألمانيا مستعمرات في الدول الإسلامية سابقًا لقيادة أبحاثهم. ومع ذلك، من المهم الإشارة إلى أن الدراسات الميدانية في الشرق الأوسط لم تُجرَ دائمًا لأغراض استعمارية؛ بل كانت هناك أيضًا دوافع أخرى، مثل تطوير العلاقات الثقافية والاقتصادية والسياسية. ويبدو أن الألمان قد اتبعوا هذا النهج في دراساتهم بشكل أساسي. ومع توسع العلاقات والاتفاقيات الأمنية داخل الاتحاد الأوروبي، من المستحيل اعتبار الدراسات الميدانية الأوروبية في الشرق منفصلة تمامًا عن الأهداف السياسية والأمنية الرامية إلى تأمين المصالح الغربية. على أي حال، لطالما كانت الطائفة الشيعية الغامضة، التي لم يُبدِ علماء الإسلام، وخاصة علماء الشيعة، اهتمامًا كبيرًا بفهمها، محط اهتمام المستشرقين الألمان، الذين أزالوا الكثير من الغموض المحيط بها. ومع ذلك، تجدر الإشارة إلى أنه لو استخدم علماء الإسلام، بفهم صحيح لمضمون عقائد الشيعة ومعرفة شاملة بالتصوف الإسلامي، مناهج البحث الميداني، لتمكنوا من كشف حقائق حول هذه الطائفة الغامضة، والتي عجز المستشرقون الأوروبيون، رغم جهودهم، عن فهمها تمامًا. ولو اهتم طلاب الدراسات الدينية بهذا البحث أكثر، لاكتشفوا العديد من الحلقات المفقودة في تاريخ الفكر الإسلامي.

لقد سببت حوادث حلب بين جميع الطبقات من جميع الجنسيات ضجة لم أشهد مثلها هنا من قبل. سكان حلب هم أغنى مجتمع وأفضله إدارة في سوريا. أن يجد مثل هذا المجتمع من الناس في زمن سلام عميق، يعيشون تحت حماية حكومة منظمة من باشوين وحامية من القوات النظامية مزودة بجميع الأسلحة، أنفسهم، دون أدنى استفزاز من جانبهم، أو حتى لحظة إنذار، ضحايا لفظائع نادرًا ما تُمارس على مدينة اجتاحتها العاصفة، هو اعتبار، يؤسفني أن أقول إنه ولّد شعورًا غير مواتٍ للحكومة المسؤولة.
من القنصل روز (بيروت) إلى السفير كانينغ
31 أكتوبر 1850

This study presents five cylindrical, free-blown glass bottles dating to the late 12th century CE, recovered from archaeological contexts in northern Greece—including an unpublished complete vessel from the Pelagonnesos shipwreck and fragmented examples from Veria and Simantra (Chalkidiki). These objects are examined as part of the broader group of Byzantine painted and gilded glass, typically associated with Constantinopolitan workshops and widely distributed across the Mediterranean and Northern Europe.
Antonaras situates these vessels within a well-established typology of middle Byzantine glassware, traditionally decorated with polychrome and gilded motifs. While undecorated and made of bluish-green glass—rather than the more typical dark-blue or purple—the newly published specimens retain the same proportions and formal characteristics as the decorated examples, including similarities in rim, neck, shoulder shaping, and base construction. Particular attention is given to technological traits such as pontil marks, which may hint at variations in production technique or workshop practice.
The article argues that, despite their unadorned appearance, these bottles likely originated from the same production center—possibly Constantinople—and were part of a widespread trade network. Their discovery along key maritime and land routes reinforces the notion of Byzantine glass as both a utilitarian and prestige commodity. The paper highlights the need for future archaeometric analyses to confirm workshop affiliations and better understand distribution patterns.

Between 2009 and 2011, the substantial remains of a Roman sanctuary were revealed in the southern part of the ager Rusellanus, in the modern territory of the city of Grosseto. Within the protected area of the Regional Park of Maremma and located originally on a promontory facing the mouth of the Ombrone River, the sanctuary was dedicated to the cult of Diana Umbronensis, a deity previously unknown in this part of Tuscany; its denomination appeared for the first time back in 2003, when an inscription was recovered in the immediate proximity of the sanctuary.

During the Middle Ages, the territory of Kyiv, as the administrative, political, cultural, and economic centre of Rus, accumulated processes that contributed to the development of crafts, internal and external trade relations.
The emergence and development of local glassmaking production became possible after accepting of Christianity and intensifying of the connections to Byzantium through the import of glass products, and of course, the skills and knowledge of the Greek craftsmen. The workshops to produce glassware can be divided into two groups. The first group was located near the church-building places. These workshops probably appeared in the 11th century and produced glassware for church decoration (mainly smalt for mosaics, and windowpanes).
The second group of workshops appeared in the 12th century and thanks to technologies such as serial winding, focused on a wide market. Most of them are fixed on the Podil district – the craft and trade centre of Kyiv. Glassware from the 12th to the first half of the 13th century is the most numerous and diverse group with new product categories (beads, bangles, finger-rings, inserts for rings and vessels). The glassmaking complexes worked with both imported glass/raw materials and recycled glass products and may have used their own raw materials.
To ascertain the chemical composition of Kyiv workshops glass is important, as well as the comparison it with medieval glass from the lands related to ancient glassworks and traditions. A study found out, that Kyiv glassmaking was based on lead and potassium-lead glass, which is evidenced by the findings of lead lumps, chipped glass, analyses of finished products.

Günümüzde olduğu gibi antik çağda da güzel görünmek için süslenme merakı hep var olmuştur. Cam bilezikler MÖ 2. bin yıllarda özellikle kadın ve çocukların kullandığı süs eşyalarından birisiydi. Arkeolojik kazılarda oldukça fazla rastladığımız cam bilezikler hem yapım kolaylığı hem de maliyetinin azlığından dolayı sevilerek kullanılan bir takı olmuştur. Çalışma kapsamında Kahramanmaraş Müzesi'nde korunan 23 adet bezemesiz bilezik örneği üzerinden giderek bu tip bileziklerin yapım tekniği ve gelişimi konusunda bilgiler verilecektir. Renk, bezeme, teknik ve kesit olarak farklı şekillerde üretilmiş olan bilezikler uzun dönemler boyunca üretilmesinden kaynaklı olarak tarihlendirme konusunda sıkıntılar yaşanmaktadır. Cam bileziklere tarih aralığı verilirken bu aralık çok geniş olabilmektedir. Yapılan çalışma ile Kahramanmaraş

Hadrianopolis of Paphlagonia, located in the Southern Paphlagonia region, sits on two slopes of a valley formed by the Göksu Stream, within the current boundaries of the Eskipazar district. The Northwest Necropolis Church, the source of the glass artifacts central to this article, is situated at the entrance of the Hacı Ahmetler Quarter in Budaklar village, approximately 20 meters northwest of the Hamam B structure and southwest of Hadrianopolis. These glass artifacts possess both the quality and quantity necessary to enhance our understanding of Hadrianopolis, particularly in relation to the characteristics of Late Antique glazing and the architectural context of the period.
Excavation activities within the building have been largely completed. This study evaluates data on the glass artifacts recovered during the excavation seasons from 2017 to 2021, revealing that the classifications of glass finds correlate with the architectural phases of the building. Among the artifacts, there are examples that span a broad chronological range, from the Early Roman to the Early Byzantine periods. These include items that may be interpreted as imported goods, such as delicate ribbed bowls (Zarte Rippenschalen) and prismatic jugs, alongside common types prevalent in both Paphlagonia and Anatolia from a typological perspective. All glass artifacts discovered in the Northwest Necropolis Church, except for one unguentarium, were found in fragmentary condition.
To date, glass materials have been evaluated within the larger framework of research related to Hadrianopolis, with certain studies specifically focusing on glass artifacts. Nevertheless, there exists a significant gap in comprehensive analyses that could provide a foundational framework for establishing a typology of the city and its surrounding areas. Consequently, this study, which concentrates on the glass artifacts from the Northwest Necropolis Church—one of the regions distinguished by a high concentration of glass finds—analyzes these artifacts through an examination of their developmental forms and dating criteria. This investigation should be considered a vital preliminary step towards a holistic evaluation.

Abstract: The aim of this article was a reconstruction of every step of the Christian burial rite as it was in Late Antiquity. An attempt has been made to assess our ability to identify these stages, as well as the religion of the deceased, in material remains recorded during archaeological excavations. Burial customs in this period included washing and anointing the body, laying in state, night vigil, procession to the place of internment, and the burial itself. Afterward, the family entered the period of mourning, during which feasts and offerings were taking place on the grave. These steps are reconstructed mostly thanks to numerous references in the written sources, as well as some ethnological observations.  Archaeological methods are limited to the study of the burial and its context, which allows only for observations regarding the contents of the grave. This, in turn, does not always allow for reconstruction of the set of actions that had taken place before the internment, nor the religious identification of the dead.

The glass workshop in Sandanski (Parthicopolis from the 2nd to 7 th c. AD) was unearthed during rescue excavations conducted in 1988-1989 (Попова-Мороз и др. 1989, 75 сл.). The demolition of the old houses removed ca. 0.50-0.70 m from the archaeological levels and destroyed many structures. Location and archaeological situation The site is situated next to the eastern sidewalk of the short Partizanska Str. (now St. George Str.) almost at its northern end (Plate I), just a level lower than the bishopric church of St. George in Sandanski, forming a small plateau very near both to the ancient and the modern centre of the town (Petrova 2015, fig.16). This small area was very suitable for craft working, because, on one hand, it was situated near the supposed fortress walls in the southwestern part of the city and higher than the street level: the wind could easily take away the harmful emulsions and smells. On the other hand, the area was very close to the heart of the city and trade spots, supposed to be located around the old Roman agora and the complex of the Early Byzantine Bishop basilica. The same location of craft workshops intra muros or immediately outside can be found, for instance, in Thessaloniki (ΡΑΠΤΕΣ 2010, 176; Antonaras 2010, 300f, fig.1). The idea was to bring the workshop as near as possible to the market, keeping in mind the fragility of the articles (Stern 1999, 458). That's why the vitrearius was selling his production in wooden boxes, baskets for bread, wrapped in straw or on a table and shelves in his own shop or belonging to the collegia. The rescue excavations covered an area of 18x17 m, destined for new building (Plate II, 1-2). There, several walls were discovered made by boulders with remnants of bricks (opus mixtum technique). Their direction was north-south and east-west, with the inclination up to 12-15 degrees, typical for the Roman and Early Byzantine Parthicopolis (Petrova 2015, 180). The glass workshop was inserted among the already existing buildings and structures. The structures in the south part of Partisanska Str. may be related to the Roman period according to some of the finds and probably formed a domus. The numerous dolia north of it, with three of them entirely preserved in situ (Plate II, 4-6) probably belonged to the agriculture and livestock property of the same domus. It occupied the southern part of the plateau over the cardines in Roman times, transferred to the cardo maximus or the Via Sacra from the middle-second part of the 4 th c. AD, before the building of the Basilica No 3 at the north part of the site (Попова 2007, 418сл.; Petrova 2015, 179f). A pottery workshop from Late Antiquity and also inserted additionally among the walls of the domus (Plate I) was unearthed in 1986 at the southwestern end of the same street. Some walls in the center, east and south of the dolia constitute a small room, others do not form closed spaces, but open into a courtyard, probably surrounded with penthouses. It seems that the glass workshop was dug into the terrain, because it was lower than the level of

The late 4th-century glass workshop at Jalame, Israel, excavated by a joint expedition of the Corning Museum of Glass and University of Missouri in the 1960s, was the first scientifically excavated glass workshop operating in the Roman tradition. The 1986 publication, including the discussion of the workshop evidence by Gladys Weinberg, typological analysis of vessel forms by Weinberg and Sidney Goldstein, and the scientific investigations by Robert Brill, continues to be a foundational reference for Roman glass studies. Weinberg, with the help of glass artist Dominick Labino, carefully examined the glass blowing debris and published several observations about manufacturing methods practiced at the workshop. Due to budget and time constraints, however, the material itself was only published as two black and white photographs and a handful of drawings.

Workshop debris from the Jalame excavations held at the Corning Museum of Glass was recently re-examined by the author. Identifiable material from the secondary workshop included moils, threads, droplets, and various types of tooled waste. In this paper, I present the preliminary analysis of these remains and compare them with assemblages from other 1st millennium CE secondary glass workshops.

Sinking within 55 years of one another, the Cirebon and Serçe Limanı shipwrecks offer glass scholars a rare opportunity to examine the trade of Islamic glass across the medieval world. The glass cargoes on the two ships both originated in the Middle East—Persia and the Levant, respectively—and were intended to reach customers outside of these regions, to the east and to the west. One ship sank ca. 970 CE in the Java Sea off the coast of Indonesia, and the other sank half a century later ca. 1025 CE in the Mediterranean Sea off the coast of southern Turkey. The glass carried by these two ships offers a glimpse into late-10th and early-11th-century glass artistry and technology, and provides an overview of Islamic glass craftsmanship across a very wide geographic region. The glass cargoes also display certain characteristics and patterns that can provide significant insight into workshop production practices, economic networks and strategies, and patterns of consumer demand.

Bu yazı, Alanya Selçuklu Sarayı'nda 1985-1991 yılları arasında Prof. Dr. Oluş Arık başkanlığında ve ekibinin katkıları ile yapılan I. dönem kazılarından çıkan, 2001-2004 yıları arasında incelediğim cam buluntular üzerinedir. İç Kale'nin kuzey kenarında, esas girişin içerisinde yer alan, Selçuklu Sarayı olarak tanımlanan yapı kalıntısı, Anadolu Selçuklu Sultanı I. Alâeddin Keykubad'ın Alanya'yı aldıktan sonra İç Kale'de yaptırdığı yenileme ve eklemeler kapsamında kendisi için yaptırdığı saraydır. Keykubad bu sarayı 1221-1236 yılları arasında kışlık ikametgâh olarak kullanmıştır. Ani ölümünden sonra da oğlu II. Giyaseddin Keyhüsrev 1236'dan 1243'deki Moğol istilasına kadar bu sarayda yaşamış, daha sonra Kubadabad Sarayına taşınarak 1246'da ölümüne kadar orada kalmıştır. I. dönem kazı çalışmalarında sarayın farklı açık ve kapalı mekânlarında, özellikle de iki sultanın özel odaları olarak tanımlanan odalarda çıkan cam buluntuların içinden seçilen bir grup, dönem unvanları ile Dr. Kenan Bilici, Dr. Rüstem Bozer, Dr. Bozkurt Ersoy tarafından belgelenmiş, fişleri hazırlanmış, büyük bölümünün eskiz çizimleri yapılmış, Dr Leyla Yılmaz tarafından da fotoğrafları çekilmiştir. 2001-2004 yılları arasında incelediğim cam buluntular, bu yazıda genel olarak ele alınmaktadır. Günlük kullanım camları, lüks tüketim camları ve pencere camları üç grup olarak incelenmiş, cins, boyut, renk gibi fiziki özellikleri kısaca tanımlanmış ve başka merkezlerde bulunmuş, yayınlanmış benzer cam buluntularla karşılaştırmalar yapılmıştır.

The Dubrovnik Republic maintained its own glass production in the late Middle Ages, including records of window glass manufacturing. This paper will contribute to the study of stained glass in the Balkan region. It will outline late medieval stained-glass fragments (mid-14th to the first half of the 15th century) excavated from the Dubrovnik cathedral during the renewal of the building after a large earthquake in 1979 and are extremely rare in the Balkan region. Analogous examples of Dubrovnik archaeological material can be found among Western European stained-glass windows. These finds indicate that Dubrovnik was influenced by Western European technology through trade or that this way of making stained glass began to be applied in local workshops.

The preliminary report consists of a typological analysis of a selection of glass vessels discovered at Stobi. The analysis was done in order to better understand the everyday habits and activities of the population of the city concerning glass vessels. Although the material does not cover all the glass finds discovered at Stobi in the century-long excavations so far, there are 137 vessels included in the analysis. Most of the finds have been discovered in closed deposits, such as graves, as well as settlement layers.

Corinth has been an important site for the study of ancient glass since the pioneering work of Gladys Davidson Weinberg. This volume presents the first attempt at Corinth to analyze the entire corpus of glass found in a single area, that located just east of the Theater, the focus of excavations conducted by the American School of Classical Studies in the 1980s. These excavations revealed a north-south street that flanked the Theater, as well as a series of buildings to its east, part of a residential neighborhood ranging in date from the Early Roman to the Early Byzantine period. In this volume-the first of the final reports from the East of Theater excavations-the author presents the glass finds, including over 450 catalogued examples of glassworking remains, vessel glass, and non-vessel glass. Significantly, these finds reveal shifting patterns in vessel types, manufacturing techniques, and trade, as well as evidence for local glass production throughout these periods. Included among the finds are fragments of two opus sectile panels, evidence of the type of luxurious decoration that once existed in these structures. This groundbreaking study provides a tantalizing glimpse into the lives of everyday Corinthians, advancing glass studies both within Greece and throughout the Mediterranean.

Divriği, Sivas’ın güneydoğusunda, Doğu Anadolu Bölgesi’nin Yukarı Fırat
bölümünde, denizden 1250 m yükseklikte, Fırat nehrinin kollarından birisi olan Çaltı ırmağı ile birleşen derenin vadi tabanında ve yamaçlarında yer alır. Divriği Kalesi kazısı sırasında, çok sayıda ve çeşitte buluntu açığa çıkarılmıştır. Bunlar içerisinde cam bilezikler yoğunluktadır. Bu çalışmanın amacı 2006-2018 yılları arasında ele geçirilen cam bilezik parçalarının kısa bir değerlendirmesini yapmaktır. Divriği Kalesi Bizans döneminde 9. Yüzyılda inşa edilmiştir günümüz durumu ise 13. Yüzyıl Mengücek Beyliği döneminden kalmadır. 2006 yılından beri yapılan kazılarda çok çeşitli tür ve sayıda eser ele geçirilmiştir. Bunlar içerisinde bilezikler kalabalık bir eser grubunu oluşturmaktadır. Bu süre içerisinde, farklı renk, biçim ve teknikte 1997 parça ele geçirilmiştir.

Three glass unguentaria of elongated type have recently been purchased by Marmaris Museum from a local dealer. Though their findspot is unknown, the unguentaria must have been found together, probably in the same tomb context as they share very similar dimensions, forms and glass characteristics. Glass unguentaria (especially tubular and candlestick types) became one of the most common among all vessel types soon after the invention of glassblowing in ca 25 B.C. They were mainly containers for scented oils, perfumes, ointments, i.e. "unguents". Unguentaria can be regarded as the blown counterparts of earlier core-formed glass containers (aryballoi, alabastra, amphoriskoi or oinochoai).They were simple but mass-produced items showing a wide distribution both in the western and eastern provinces of the Roman Empire.

Emulation of precious stones is the quintessential reason for the invention of glass in the second millennium B.C. Glass was conceived as an opaque, brightly coloured material that imitated precious stones like hematite, lapis lazuli and, later on, agate. It has been used in the form of inlays and gems as a substitute for precious stones ever since.

In March 2021, following some agricultural activities on a slight relief in the area of Civitella Paganico, the remains of a second century BCE burial were excavated by the research team of the IMPERO Project (Interconnected Mobility of People and Economies along the River Ombrone). This paper details the results of the rescue excavations and presents the preliminary data on the nearby settlement of Podere Cannicci to contextualize its necropolis. Finally, the paper addresses some initial thoughts on the broader importance of the discovery in terms of settlement networks and spheres of cultural influences in this liminal area.

The aim of this paper is to show the preliminary results of the third archaeological season, which took place in August 2012 at the river port of Rusellae (Spolverino, Alberese – GR). The research brought to the light the existence of a first glass workshop, datable to the last quarter of the 1st c. AD and used until the end of 2nd c. AD, when it was substituted by a bone workshop. The excavation revealed also the presence of a room serving as communal kitchens with a sacred niche, while with the enlargement of the excavated area it was possible to show at least other 5 rooms belonging to the manufacturing complex.

Chirico, Elena and Colombini, Matteo and Rubegni, Elisa and Sebastiani, Alessandro (2011) Relazione preliminare alla Icampagna di scavi archeologici a Spolverino (Alberese–GR). Prime valutazioni ed ipotesi sul porto romano di cabotaggio di Rusellae. FOLD&R ...

Remains of a secondary glass workshop was discovered in Doclea and dated in the 4th/beginning of 5th century. On the basis of archaeological finds, we can conclude that in late antique Doclea glass-working was based on making the glass vessels (mostly glasses and bowls) using pot furnaces.

In this study, the ribbed and twisted bracelets selected from the glass bracelets in the Kahramanmaraş Museum were investigated. In total, 11 of the bracelets are ribbed, and 16 are twisted bracelets. The works exhibited in the museum by way of purchase are primarily photographed and divided into groups. Since the ribbed bracelets differ only in their dimensions, they are described under a single title. The twested bracelets are divided into the following groups: monochrome thickly twisted, monochrome sparse twisted, trail-decorated bracelets and polychrome twisted bracelets. These headings are studied in detail. As the bracelets were bought into the museum through purchase, they were dated with similar examples using the comparison method. With this study, it has been aimed at contributing to the scientists who study in this field due to the lack of studies about the researches on glass bracelets and the acquiring of our works which have been left in our stores to the science world.

ÖZ Kuşadası'nın güney sahilindeki Kadıkalesi'nde sürdürülen kazılar yirmi yılın ardından Bizans cam araştırmalarına zengin arkeolojik veriler sunmuştur. Buluntular, aynı zamanda Anaia limanı aracılığıyla taşınmış olması muhtemel kaplara ve dolayısıyla Orta Çağ'ın önemli bir ticari üretim merkezine de ışık tutmaktadır. Camların arasında özgün formlu ve üst sınıf işçilikli olanlar çoğunluktadır. Bunların yanı sıra flu renkleri ile orta kaliteye sahip günlük yaşama dair olanlar da mevcuttur. Kilise dâhil olmak üzere, kalenin her yerine dağılmış halde saptanan camların içerisinden Geç Orta Çağ üretiminin karışık malzemeleri ile yapının kullanıma ait olan camları ayırt etmek oldukça güçtür. Ancak son yıllarda bemadan ve kilisenin vaftizhanesinden gelen parçalar bu konudaki bilgilerimizi yenileyecek düzeydedir. Anıtsal kilisenin bemasının önündeki deprem yıkıntısı kaldırıldıkça, yapının pencere camlarına ve aydınlatmasına ait diğer objelerine rastlanılmıştır. Benzer şekilde, kalenin mekânlarıyla ilişkili olabilecek az sayıdaki bir başka cam buluntu, kilisenin kuzeybatısında son yıllarda açılan Erken Hristiyan Vaftizhanesi'nin, en üstteki yapı katmanının hemen altında tespit edilmiştir. Kadıkalesi camları ticarete yönelik, günlük yaşama ait ve mezar buluntuları olmak üzere üç ayrı başlık şeklinde incelenmektedir. Camlar işlevlerine göre ise aydınlatma, günlük kullanım ve süs objeleri olarak yine üç gruba ayrılır. Bu yazımızda ise Kuşadası, Kadıkalesi/Anaia Kazısı'nın son dört kazı sezonundaki cam parçalarına ait örnekler ile 11-13. yüzyıl yapının kullanım gereçleri olabilecek bahsi geçen Bizans camları tanıtılıp değerlendirilecektir.

The aim of this paper is to present the results of the 2010 archaeological season at the temple area of Scoglietto (Alberese-GR). After the discovery of a 3rd c. AD temple on the hilltop in 2009, new researches have brought to the light a complex with several rooms acting as a sanctuary for the worship of Diana Umbronensis. After the construction of a first religious structure, the so called Sacellum Dianae, sometimes in the first Imperial period new constructions were erected on the ancient promontory. These latter lasted until the end of 2 nd c. AD when the sanctuary was abandoned and the main temple rebuilt or refurbished. By the end of the 4 th c. AD, the area is systematically dismantled as shown by numerous masonry blocks found all over the perimeter of the Severan temple. The ruins were still attended in the 5 th c., as a large collection of African lamps, found in the rubble layers, witnesses. Finally, in the first half of the 6 th c. AD the south end of the ruined temple hosted a sunken hut and few other perishable infrastructures before the entire area was completely abandoned. 1 Questo articolo rientra nelle attività di un progetto più ampio (ALBTUSMEDII) svolto presso l'University of Sheffield (UK) e finanziato dal programma Marie Curie Intra-European Fellowship. 2 BELLOTTI et al.1999; ARNOLDUS-HUYZENDVELD 2007. Per una disamina omogenea tra dati geologici ed analisi distributiva degli insediamenti si rimanda a LUTI et al. 2004. 3 Si veda di recente CAVANNA 2007 e la bibliografia citata all'interno. La Grotta di Scoglietto ha visto negli ultimi anni la ripresa di scavi archeologici guidati dall'Università di Firenze e Siena (SARTI 2012). 4 Per una visione generale dei risultati della campagna 2009 si rimanda a CYGIELMAN et al. 2010. 5 CYGIELMAN 2007; CYGIELMAN c.s.

The need for consumption of liquid foods, especially by vulnerable groups (infants, the sick, the elderly), has contributed to the long-term use of spoons. In the Middle Ages, eating with the use of one's fingers was the most common way. However, spoons, in addition to their practical use, when made of metal, were treated as investment goods and symbols of social rank. A copper alloy spoon from the Frankish castle of Chlemoutsi with a double-headed eagle at the tip of its handle, and two more samples from the church of Hagios Petros of Kastania in Western Mani correspond to types known in the late Antiquity, which vary in typology and are found in a wide geographical range in the late Middle Ages. Since prehistoric times, spoons made of clay, metal, glass, bone, horn or wood have been used as household items, for the consumption of liquid foods and desserts. 1 Throughout the entire medieval period, viscid and solid foods were most commonly ingested using one's fingers, eventually with the help of bread. Therefore, the use of spoons, apart from gradually answering a necessity, implied sophistication and, to a certain extent, reflected one's social position. 2 Luxurious spoons, made of silver or copper alloys and sometimes decorated, often formed sets of identical objects, indicating the economic and social status of their owners, and were even used as a means of boasting. 3 References to the utilitarian and capital value of spoons are quite frequent in written sources of the middle and late Byzantine period, as well as in the Latin states of the Eastern Mediterranean. 4 In Western Europe, silver spoons were treated as a social symbol and investment goods, and were often exchanged as wedding gifts or offered at baptisms. 5 Moreover, in monasteries, just like in hospitals and other public benefit foundations, the

* I would like to thank warmly Professor A. Kalpaxis who welcomed me some years ago into his excavation team when I was a student, and Ch. Tsigonaki for inviting me to study the glass of the Sector II. Her knowledge of the site is always of a great help to me. 1 However, the abandonment is not definitive, as there are traces of occupation in the 13th century, as well as in later periods.