Medieval Syria

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This article is analyzed by three reviewers and it is screened for the resemblance rate by the editor/ Bu makale üç hakem tarafından incelenmiş ve editör tarafından benzerlik oranı taramasından geçirilmiştir. * In this article, the principles of scientific research and publication ethics were followed/ Bu makalede bilimsel araştırma ve yayın etiği ilkelerine uyulmuştur. * This work is licensed under a Creative Commons BY-NC-SA 4.0 (Attribution-Non Commercial-Share Alike). *There is no conflict of interest with any person/ institution in the prepared article/ Hazırlanan makalede herhangi bir kişi/ kurum ile çıkar çatışması bulunmamaktadır.

This article investigates how the Crusades were remembered and reinterpreted in nineteenth-century Egypt, at the intersection of historiography, intellectual thought, and national identity. It traces the transformation of Crusade memory from medieval Arabic sources through the late Ottoman era, with particular attention to key Egyptian figures such as al-Jabartī and Rifāʿa al-Ṭahṭāwī. Their writings bridged traditional Islamic historiography and emerging nationalist perspectives, shaping perceptions of the Crusades in light of colonialism and resistance. The study shows how Napoleon’s 1798 invasion of Egypt revived comparisons between European imperialism and the medieval Crusades, a theme that influenced later historical narratives. It further examines how thinkers like Muḥammad ʿAbduh and Jamāl al-Dīn al-Afghānī invoked the Crusades to critique European colonialism and advocate Islamic unity and reform. The publication of the first Arabic monograph on the Crusades in 1899 marked a pivotal moment in Egyptian historiography, reflecting a deepening scholarly engagement with the subject. Ultimately, the article demonstrates how the Crusades became embedded in Egyptian historical consciousness—shifting from a narrative of religious conflict to a symbol of colonial resistance and national identity—thus shaping both modern Arab historiography and public memory of the Crusades.

ʾIbn al-Bannāʾ serait né à Marrakech dans le quartier Qāʿat ʾIbn Nāhiḍ en 1256. C’est également dans ce quartier qu’il aurait habité. La tradition orale a conservé la mémoire de sa demeure. Il s’agirait d’une maison située au fond du derb Sīdī Aḥmad ʾIbn Nāṣir. Il est question de faire le point sur les sources historiques. Nous comparerons notre description de la maison dans son état actuel avec celle qu’en a proposée Abdelaziz Touri. S’agit-il vraiment de la maison du célèbre polygraphe ? Cette discussion sera l’occasion d’évoquer l’organisation urbaine d’un des plus anciens quartiers de Marrakech.

This article lays the groundwork for a future history of water management in medieval Jazīra. Since irrigation is both a technical and social phenomenon, the study jointly addresses urban water supply and agricultural irrigation, the resulting settlement patterns, and the issue of water rights and their legal status. Finally, it explores the symbolic significance of hydraulic infrastructures in princely gardens, as well as Ibn Jubayr’s aesthetic perspective on the artificial water and agricultural landscapes surrounding the cities of Jazīra.

The only constant is change, and History is constantly revised and rewritten. You've probably heard the expression "but the Crusades" many times in debates and arguments. The simple uttering of these letters draws out emotions and heated discussions among historians, amateurs on the internet, and college/university students in classes and on campuses. A lot has been said about the events, covered from different perspectives and subject to centuries of historiography, yet occasionally a good, concise and engaging storytelling comes out of the sands of history. This is what Daniel Gwynne Jones, a British historian, TV presenter and journalist better known as Dan Jones, does in his 425 pages long book. Rather than reinvent the wheel, Dan waves a continuous intricate web divided into 3 parts with 27 chapters each, 10 maps, 30 illustrations and more than 100 historical figures into a swashbuckler, intriguing, provocative and thrilling narrative that still has noticeable influence till this day. Instead of sharing new information, he shows more nuanced insights into the epic conflict between Christians and Muslims for the Holy Lands, offering a tableau of characters outside of the usual kings, popes and knights such as regular pilgrims/visitors, scholars, poets and friars, as well the unlikely cooperation and diplomatic maneuvers among enemies.

Safavids and Mughals had extensive diplomatic relations and managed their relationships through regular exchanges of envoy missions. They shared a common ground of diplomatic gift-giving practices. The Safavid court usually gave special honors to the Mughal envoys. In the same way, the Safavid ambassadors were generally placed high in precedence at Mughal court ceremonies. The paper attempts to examine how Europeans viewed and interpreted diplomatic encounters between the Safavids and the Mughals.

The article traces references to Maimonides’ Guide for the Perplexed (Moreh Nevukhim) in medieval Muslim-Arabic literature. It attempts to examine all known allusions to the Guide as well as evidence for Muslims’ knowledge of its contents, study, teaching and interpretation. Along with a comprehensive summary and analysis of the research on this topic, the article contains new texts and references that have not been discussed so far.

Remercier, voici une tâche bien difficile à remplir en quelques mots ; mes dettes sont lourdes et j'espère ici n'oublier personne… Je désire ici, dans un premier temps remercier les différents centres d'archives visités au cours de cette étude qui, par leur accueil chaleureux et leur prévenance, m'ont permis de mener à bien cette recherche: -Le Centre des Archives Historiques de Damas (Markaz al-wa˚®'iq al-t®ri¿iyya f¬ Dima•q).

that no other shaykh from the Mamluk period has received such scholarly attention, and rightly so. In fact, writers contemporaneous to Khiḍr were no less intrigued than modern ones by his personality, his influence over such a potent ruler as Baybars, the edifying value of his story, and, as importantly, his alleged scandalous (and therefore entertaining) deeds. Khiḍr is mentioned in practically every chronology or biographical compendium of the Mamluk period. Most recensions of his story seem to be ultimately derived from two main "primary" sources. The first, attributed to the amir Qashtamur al-ʿAjamī (d. after 680/1281)-Baybarsʼ comrade in the Baḥrīyah regiment and a fellow devotee of the shaykh-was originally narrated by Ibn Shaddād al-Ḥalabī (d. 684/1285), Baybarsʼ court biographer. 4 The second version appears to have originated with the Damascene chronicler Ibn al-Jazarī (d. 739/1338), relying on an account narrated to him by his father, who personally met Khiḍr. Ibn al-Jazarīʼs version is later reproduced-and embellished-by the Cairene chroniclers Ibn al-Dawādārī (fl. 736/1335), al-Nuwayrī (d. 733/1333) and Ibn Abī al-Faḍāʾil (fl. 759/1358). 5 In other words, Khiḍrʼs story gained wide publicity very early on, was founded on well-known narrators who knew him first-hand, and received wide coverage from prominent chroniclers representing both Cairene and Syrian circles. Since Khiḍrʼs story is well known to modern scholarship, in what follows I will focus on the magnitude of his influence and the dynamics that made his downfall inevitable. Meanwhile, the parallels to Rasputin-whose story verges on a Related to the Monastery of the Holy Cross in Jerusalem,"

Les verres romains du I er siècle d'après les fouilles de Beyrouth Les galeries au sous-sol du Musée National exposent entre autres, un mobilier funéraire en verre jamais mis au jour jusqu'alors dans les tombes romaines du Liban. Les tombes, découvertes à Ashrafié (ASH 004), côté Furn el Hayek 1 , lors des fouilles de sauvetage de la ville en 2007, offrent un ensemble considérable d'objets en verre. La qualité des objets, leur typologie, et la symbolique qu'ils dégagent, font de cet ensemble un lot particulièrement précieux. Les verres, traités dans cet article, proviennent de 5 tombes datées du I er siècle de notre ère. La tombe 979 nommée «tombe au trésor», offre une datation plus précise, située dans la première moitié du I er siècle de notre ère.

Merits of Jerusalem (Fada’il al-Quds), which belong to the genre of Islamic sacred geography, constitute a valuable but still under-researched source for studying the memory of the Crusades in the Levant and Egypt after the expulsion of the Crusaders from the Holy Land. Analysis of the most popular works of this genre created after 1291 shows that in the subsequent centuries the theme of the Crusades and the violation of the Islamic sacred spaces by the Franks played an increasingly important role in treatises of this type. In the works from the late 15th c., a comprehensive narrative of the Frankish invasion was established, centered around the struggle for Jerusalem and the figure of Ṣalāḥ al-Dīn, while contemporary Islamic historiography had not yet developed a comprehensive history of the conflict with the Franks at that point. The works of the period under review also blame the Franks for interrupting the transmission of Islamic knowledge.

Since ancient times, information has been one of the most valuable products to bargain. Throughout history, large and small states, various organizations and groups have waged a relentless battle to obtain information vital to them. Along with high-profile war battles and diplomatic negotiations, there was always a secret, behind-the-scenes war waged by people unknown to the general public. Considering the secrecy of the mentioned activities, manuals were not written very often regarding the mentioned issues. However, in the military-political works created throughout history, some information still appeared. One such example is the 12th century Muslim author al-Harawi's work "al-Harawi's Treatise on Military Tricks". It is noteworthy that the author worked during the era of the famous Muslim Sultan and commander in chief, Salah al-Din Ayyub, and probably performed secret missions for him. al-Harawi's work coincided with such important events as the capture of Jerusalem by Salah al-Din and the Third Crusade. It is natural that during such a global conflict, intelligence activities and covert battles were of great importance. Opposing parties tried by all means to obtain information about the enemy and its plans, to form secret coalitions and to gain the favor or obedience of the local population, in order to win a strategic advantage and strengthen their own positions.
In his work, al-Harawi mainly discusses military-political issues, although he also emphasizes on the importance of intelligence activities to some extent. According to the author, every government should have a well-organized intelligence network, through which it will receive important information and have influence on the population. Also, according to al-Harawi, the governor should carefully approach any kind of information so that no important issue is left without attention. In addition, the governor should carefully analyze and reconcile the information received, and act only after a deep study and analysis of all data. Based on the experience of working in the conditions of global geopolitical confrontation and his own secret activities, al-Harawi is distinguished by deep knowledge of the issue, pragmatism and realistic approaches.

I:.gypl mid Syria JESHO Th e jihad and its Time l}MES JAOS JARCE jNES JRAS JSM I NTRODUCTION xv ruler heralded a shift in political a ll egia nce in favor of the Abbasids and the offic ial return of Egypt to the Sunni fold. On 10 Muharram / II September, aVAdid died and with him was extin gu ished the Fatimid state. Until the death of Nur aI-Din in May 11 74, Saladin 's re lations with his fo rma l overlord were strai n ed. In Oc tobe r 1171 , a coordinated attack planned by Nul' a i-Din and Saladin on the Frankish fo rts of Karak a nd Shawbak came to naught due to Saladin 's failure to meet Nu r aI-Din. A year later, Salad in 's independent foray aga in st these stron gholds failed to restore trust to the relatio n s betwee n th e two leaders. SUl difficulties in the relations between Salad in and Nur ai-Din did not prevent Saladin from ruling Egypt as he saw fit. His position in Egypt was firm ly secured. A plot discovered in 11 74 was of minor significance, pos in g no rea l threat to his rule. From Egypt. Saladin conducted an expans ionistic policy in three directions: Nubia, the Mediterranean coast of North Africa and Yemen. Egypt itself was successfull y defended against a nother Christia n Mediterranean power-the Normans of Sicily. Their attack 0 11 Alexandria was repell ed after mu ch fighting (August 11 74).

Muslim responses to the Crusades have been a focus of modern scholarship in both Crusades studies and medieval Islamic history over the last decade or so. This important aspect of the Crusades had been largely, if not entirely, ignored by Western scholars owing to their particular Western academic environment. One of the common misconceptions about the Muslim understanding of and response to the Crusaders is the view that the Muslims knew little, if anything, about them and were confused about the difference between the Byzantines and the Franks (Crusaders). Consequently, it took the Muslims approximately a half century to organize a unified Muslim front to fight against the Crusaders. Despite this view, Muslim sources reveal that Muslim intellectuals and religious figures closely observed the Crusaders’ actions and motives, and they did, in various ways, respond to this hitherto unimagined flood of people from the West. This paper attempts to highlight and explore the Muslim ideological, religious, military, and diplomatic responses to the Crusaders.

Offers the most comprehensive analysis and discussion of medievalist computer games to date.


Games with a medieval setting are commercially lucrative and reach a truly massive audience. Moreover, they can engage their players in a manner that is not only different, but in certain aspects, more profound than traditional literary or cinematic forms of medievalism. However, although it is important to understand the versions of the Middle Ages presented by these games, how players engage with these medievalist worlds, and why particular representational trends emerge in this most modern medium, there has hitherto been little scholarship devoted to them.


This book explores the distinct nature of medievalism in digital games across a range of themes, from the portrayal of grotesque yet romantic conflict to conflicting depictions of the Church and religion. It likewise considers the distinctions between medievalist games and those of other periods, underlining their emphasis on fantasy, roleplay and hardcore elements, and their consequences for depictions of morality, race, gender and sexuality. Ultimately the book argues that while medievalist games are thoroughly influenced by medievalist and ludic tropes, they are nonetheless representative of a distinct new form of medievalism. It engages with the vast literature surrounding historical game studies, game design, and medievalism, and considers hundreds of games from across genres, from Assassin's Creed and Baldur's Gate to Crusader Kings and The Witcher series. In doing so, it provides a vital illustration of the state of the field and a cornerstone for future research and teaching.

Jo Van Steenbergen and Maya Termonia, eds., New Readings in Arabic Historiography from Late Medieval Egypt and Syria: Proceedings of the Themed Day of the Fifth Conference of the School of Mamluk Studies, Brill, 2021, 507 pp., ISBN: 978-90-04-45890-1, ISBN: 978-90-04-44702-8.

Introduction to the special journal issue 'Arabic Historiography in Late Medieval Egypt: Constructing Contexts, Texts and Meanings', eds. J. Van Steenbergen, M. Termonia.
This journal issue brings together a selection of papers presented at this conference. They all question in different ways the complex contextual, textual, and semiotic layers which connect texts of history from late medieval Egypt to the social, cultural and above all political environments of their production, reception, and circulation. This relates to the central research question that MMS-II pursued: how were political order and historical truth jointly constructed in the late medieval Middle East, especially by 15th-century scholars historians and their Arabic texts of history? The history of 15th-century Egypt, at the time of the "Mamluk" Sultanate of Cairo, is traditionally considered a period of socioeconomic and political decline following 13th-and 14th-century successes. In recent research, however, this 15th-century history has been revalued as a highly creative era of cosmopolitan transformation, of local and regional empowerment, and of renewed state formation. In the MMS-II project "The Mamlukisation of the Mamluk Sultanate-II: Historiography, Political Order and State Formation in Fifteenth-Century Egypt and Syria" this revaluation has been captured in the notion of "Mamlukisation". This neologism refers to MMS-II's central hypothesis that newly framed social memories of a glorious past of Muslim championship and mamlūk leadership were part and parcel of these processes of transformation, empowerment, and state formation, as were contemporary laments that things no longer are what they used to be. Studying the production

33 This is also supported by his writings. At one point he states that he wish he would rather be in Chartres or Orleans. Fulcherius Carnotensis et al., 1969 : 139. In addition, he refers to himself and his companions as "…we western Franks…" Fulcherius Carnotensis et al., 1969 : 74. 34 What perhaps separates Fulcher the most from the other primary sources is that he relates some of the events leading up to the first crusade and quite a bit about the time after Jerusalem was conquered. Among other things he offers good insight into the Christian states in the Holy Land that grew out of the First Crusade. It seems that Fulcher wanted the crusader"s acts to be known and supported back in Europe. Fulcherius

33 This is also supported by his writings. At one point he states that he wish he would rather be in Chartres or Orleans. Fulcherius Carnotensis et al., 1969 : 139. In addition, he refers to himself and his companions as "…we western Franks…" Fulcherius Carnotensis et al., 1969 : 74. 34 What perhaps separates Fulcher the most from the other primary sources is that he relates some of the events leading up to the first crusade and quite a bit about the time after Jerusalem was conquered. Among other things he offers good insight into the Christian states in the Holy Land that grew out of the First Crusade. It seems that Fulcher wanted the crusader"s acts to be known and supported back in Europe. Fulcherius

Fulcher of Chartres (1058/59-1127), a chaplain of Baldwin of Boulogne, the first Latin king of Jerusalem (1100-1118), in his work Historia Hierosolymitana, reflecting on the strategic situation of Christians in Palestine after the events of the First Crusade, noted: "Truly it is manifest to all that it was a wonderful miracle that we lived among so many thousands of thousands and as their conquerors made some of them our tributaries and ruined others by plundering them and making them captives". Thus, the Crusaders were conquerors, [...] Therefore, it is important to consider what the Crusaders’ ambitions were and how far could they reach in the first period after the capture of Jerusalem?

This book explores Muslim ideological constructions of sacred space and time in the medieval Islamic Middle East. The author combines a historical approach that engages with History of Religions theories in her analysis of the veneration of the shrines purported to contain the head of the Prophet Muhammad's martyred grandson al-Ḥusayn b. ʿAlī and Islamic lore and rites surrounding the sacred month of Rajab. Talmon-Heller divides her book into two parts. Part One (chapters three to fourteen) provides a "thick description" and analysis of the data about two shrines purportedly containing al-Ḥusayn's head, the original shrine built by the Fatimids in the late eleventh century in Ascalon, and the shrine in Cairo where the relic was reportedly transferred following Ascalon's fall to the Crusaders in the twelfth century. The author considers a broad range of Arabic sources, including chronicles, biographical dictionaries, hagiographies, travel accounts, geographical treatises, fatwas, religious polemics, sermons, archeological remains, and inscriptions. Part Two (chapters fifteen to twenty-one) explores the contested sanctity of Rajab and chronicles the evolution of the veneration of the month in religious thought, practice, and literature. Talmon-Heller examines an impressive corpus of historical, liturgical, prescriptive, polemical, and documentary sources to reconstruct the sanctification of this month. She also considers the opinions of authors who expressed skepticism about the burial place of al-Ḥusayn's head and challenged the sanctity of Rajab. She integrates the two parts by referring to authors who discuss the veneration of al-Ḥusayn during the month of Rajab (al-Ghazzālī, Ibn Taymiyya, al-Maqrī zī, et al.). Chapter one contrasts the etic conceptions of the sacred vs. profane dichotomy proposed by seminal theorists (Eliade, Durkheim, et al.) with Erik Cohen's model of a sacred-profane "continuum," which Talmon-Heller adapts to her study. She provides a list of Arabic emic terms that illuminate "the far-ranging degrees of the holiness of times, places, and objects" (12-13). Chapter two surveys the scholarship on the veneration of saints and the pilgrimage shrines and the literature on time and the Islamic calendar. Chapter three briefly describes the circumstances of al-Ḥusayn's martyrdom before considering multiple narratives of the fate of al-Ḥusayn's skull and the location where it was buried, according to Ibn Ḥawqal, Sibṭ ibn al-Jawzī , Ibn ʿAsākir, Ibn Taymiyya, Ibn Jubayr, among others. She also addresses how Syrian Medieval Encounters

Folklorists, ethnographers and anthropologists have dedicated few studies to the night, and they especially emphasized its negative representations: an interval of darkness, of anxiety and fear, a time of intensified activities of evil supernatural forces. By favoring imaginary and mythical components, night was taken into consideration as an exceptional and extraordinary time, as a negative counterpart to the day, and not as a natural reverse of it. For a long time, the night did not draw the attention of historians, being perceived as a time when nothing happens, a time for rest and sleep. Starting with Jean Verdon's pioneering book ("La Nuit au Moyen Âge", 1994), historians have become increasingly interested in night habits, and explored the nightlife of people in ancient societies, bedtimes and waking times, sleep duration. The history of sleep has become a new field of research, opened by the American historian Roger Ekirch (2001, 2005), who advanced the theory that people in pre-industrial societies used to sleep differently. During the night, the sleep was biphasic (or segmented), divided into two moments and separated by a period of wakefulness (watch) at around midnight (between the first sleep and the second one). In our study we intend to verify if the results of Ekirch's research are also applicable to the realities of the Romanian society in the 18th-20th centuries. We must recognize the difficulties of a history of nocturnal time, the fragmentary nature of the sources, the lack of direct and explicit testimonies (few people have been able to subjectivize their experience of sleep and transmit written testimonies). Therefore, we investigated sources such as chronicles, judiciary documents and literary texts, in search of the segmented sleep pattern. We have identified direct or indirect references to the two periods of sleep, and the intervening period of wakefulness. These references allow us to cautiously advance the hypothesis that this sleep pattern also existed in pre-modern Romanian society, in rural and urban environments. The future researches, based on teamwork, will more accurately determine the validity of this hypothesis.

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Although most people who encounter terms such as identity, group identity, ethnic, groups, nations or religious groups believe that they know, at least roughly, what these terms mean, the terms are in fact slippery and difficult to define. The confusion is not limited to readers of the mass media they are difficult terms for the academic world, as well. Exact definition of these terms remains as elusive as ever. The more academics have tried to define such terms, the more such terms have taken new meanings, which do not necessarily bring either better or worse definitions of these terms. In this study, I have tried to investigate the terms whereby one might argue to define identity, group identity, the concept of ethnicity, groups, nations or religious groups in the crusading era. The way the chroniclers of the First and Third Crusades identify Muslims constitutes the basic and the most important part of this thesis. My point of departure is to look at the terms used for Muslims by the chroniclers and to understand the contemporary meanings of these terms in order to analyze what changed between these two periods separated as they are by some ninety years. Not only does it throw a different and particular light on Latin Christian attitudes to Muslims compared with the more detached, more purely Western-based and more academic "western views of Islam" literature, but it contributes also to the study of "identity", and particularly "group identity" in the Middle Ages. After describing the difficulties that historians might encounter and what they need to take into consideration in studying this terminology, I have concentrated on the religious and the ethnic terms the chroniclers used for Muslims in their accounts of the First and Third Crusades. This is a study where I have attempted to show how it is not sufficient for historians to use the terms in his or her sources without explaining the earlier meanings they had for the people who used them. In this connection, this is an attempt to provide an already investigated topic with a distinct, new perspective showing how historians should approach the terms with their original meanings in the times they were used.

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This paper reexamines the sources used by N. Fancy and M.H. Green in "Plague and the Fall of Baghdad (1258)" (Medical History, 65/2 (2021), 157-177). Fancy and Green argued that the Arabic and Persian descriptions of the Mongol sieges in Iran and Iraq, and in particular, in the conquest of Baghdad in 1258, indicate that the besieged fortresses and cities were struck by Plague after the Mongol sieges were lifted. This, they suggested, is part of a recurrent pattern of the outbreak of Plague transmitted by the Mongol expansion across Eurasia. Fancy and Green concluded that the primary sources substantiate the theory driven by recent paleogenetic studies indicating that the Mongol conquests of the thirteenth century set the stage for the massive pandemic of the mid-fourteenth century. The link between the Plague outbreak and the Mongol siege of Baghdad relies on three near-contemporaneous historical accounts. However, our re-examination of the sources shows that the main text (in Persian) has been significantly misunderstood, and that the two other texts (in Syriac and Arabic) have been mis-contextualized, and thus not understood properly. They do not support the authors' claim regarding Plague epidemic in Baghdad in 1258, nor do other contemporary and later Arabic texts from Syria and Egypt adduced by them, which we reexamine in detail here. We conclude that there is no evidence for the appearance of Plague during or immediately after the Mongol conquests in the Middle East, certainly not for its transmission by the Mongols.

History of past few centuries is full of examples where the man has bewildered in different directions without any proper purpose and the man aimlessly created confusion and chaos. Thus a state of anarchy was created at times which lead to much more disastrous consequences. However, Prophets and saints took this challenge of anarchy with multidimensional efforts and were triumphant in reforming the society back to the state of peace and just social order. One cannot even deny the efforts and struggle of people in the form of French Revolution and American Revolution for the maintenance of justice on earth. But these all efforts ceased somewhere and their continuity felt a great set back. This is interesting that war, conflict or clash has dominated the global politic always. Crusades had a very negative impact on the relations between Islam and Christianity. Crusades sabotaged the interfaith dialogue between these two communities who were initially living peacefully during the time of Prophet Muhammad (saw). The Crusades also negatively impacted the Muslim-Christian relations-widened the gap, and led to the mutual hatred and hostility. In addition, Christianity also got fractured into two factions: Greek and Latin. The state-church discontent also emerged; feudal society was replaced by the monarchical power at the expense of papacy as the new middle class emerged to take part in the state affairs.

This paper does Spot Lights on New theory of the Crusader's Аxe and the Islamic Crescent during age of the crusades which considered very important epoch in history of relations between east and west in the middle ages.The Islamic crescent was strong response of the crusader’s Axe so we can realize that great universal conflict in the Levant through the importance of the geographical side because geography guides history and history itself is nothing but conflict over geography.

L'article s'intéresse à une petite monnaie trouvée près de la ville de Sens. Parce qu'elle est unique et qu'elle date du VIII ème siècle, cette monnaie est un objet archéologique de première importance. Hélas en 2013, cette découverte a fait l'objet d'un article de la S.F.N. (Société française de Numismatique) dont le contenu est pour le moins contestable et dont les conclusions doivent être corrigées. A la faveur de l'article de Didier Perrugot, cette monnaie s'avère être une fabrique d'origine locale tout à fait originale associant un nom d'homme (un monétaire) à un nom de lieu et comportant un signe fort de religiosité: l'arbre de vie. L'article montre que cette monnaie doit être comprise comme une émanation des premiers archevêques de Sens et non celle d'un prétendu comte carolingien dont on ne  connaitrait le nom que par cette seule monnaie. A Sens, le monnayage était affaire de l’Église depuis quelque temps déjà jusqu'à ce qu'il s'efface au temps des premières émissions carolingiennes.

The article focuses on a small coin found near the town of Sens. Because it is unique and dates from the 8th century, this coin is an archaeological object of prime importance. Unfortunately in 2013, this discovery was the subject of an article in the S.F.N. (Société française de Numismatique) whose content is questionable to say the least and whose conclusions must be corrected. Thanks to Didier Perrugot's article, this currency turns out to be a completely original creation of local origin, associating a man's name (a monetary one) with a place name and including a strong sign of religiosity: the tree of Life. The article shows that this coinage must be understood as an emanation of the first archbishops of Sens and not that of an alleged Carolingian count whose name we would only know from this coinage alone. In Sens, coinage was a matter for the Church for some time now until it faded away at the time of the first Carolingian issues.