Byzantine Monastic Complex and Mosaics Unearthed in Negev

http://www.pasthorizonspr.com/index.php/archives/04/2014/monastic-mosaics-unearthed-in-the-negev

Clio Ancient Art Valentine's Sale

Hello Customers, Friends and Fans of Clio Ancient Art:

In honor of Valentine’s Day, we are holding a sale on selected antiquities. This sale ends 7:00 PM Saturday, February 15.

ROMAN ANTIQUITIES (coins not included), 15% OFF

56 items to select from in stone, ceramic, bronze and glass. You can find these here –

http://www.clioancientart.com/catalog/c15_p1.html

http://www.clioancientart.com/catalog/c16_p1.html

http://www.clioancientart.com/catalog/c17_p1.html

ANCIENT JEWELRY AND PERSONAL ADORNMENT, 15% OFF

36 items, Egyptian, Roman, Byzantine, Medieval European and early Islamic, in silver, bronze, faience, enamel and glass. You can find these here –

http://www.clioancientart.com/catalog/c19_p1.html

http://www.clioancientart.com/catalog/c19_p2.html

BOOKS, CATALOGS AND OTHER PUBLICATIONS, FRAMED AND UNFRAMED ART, 15% OFF

24 items available. You can find these here –

http://www.clioancientart.com/catalog/c25_p1.html

As always, thanks for looking.

Best wishes,

Chris M. Maupin
Clio Ancient Art and Antiquities
Chris Maupin Trust for Ancient Art
PO Box 7714
Wilmington, NC 28406
Phone: 704-293-3411
Web: http://www.clioancientart.com/

Collecting Ancient Coptic / Byzantine Textiles

The colorful textile above is a fragment from a Coptic Egyptian ecclesiastical garment depicting saints and biblical figures and dating to the 7th Century AD, now in The British Museum. Thanks to exceptionally dry conditions, many types of artifacts made from perishable materials that would not survive elsewhere are common finds on Egyptian archaeological sites. Between the late 18th and early 20th Century great numbers of ancient Egyptian textile fragments from all periods were retrieved by local Egyptian treasure hunters and artifacts dealers for sale to foreign visitors, by foreigners conducting their own ad-hoc “excavations” and by archaeologists, often excavating using methods that would by today’s standards be considered little more than treasure hunting.

While textiles of all types, from the most humble garments to the most elaborate, and from every period of Egypt’s long history have been preserved in the dry environment, Coptic textiles are a class unto themselves. In common parlance, use of the term “Coptic” here refers both to the time period from which these textiles date – corresponding to the roughly 300 year period of Byzantine rule in Egypt – and the Christian culture that created them, as the Coptic Church, still very much alive today in Egypt, gives its name to both the ancient and modern Coptic culture. This uniquely Coptic textile style continued on in Egypt long after the Islamic conquest of the 7th Century AD.

Many Coptic textile fragments, and in some cases entire garments, have since found their way into museum collections. This has somewhat reduced the number of high quality examples available on the legitimate art market. But many fine examples can be acquired from the major London and New York auction houses and reputable antiquities dealers in Europe and the North America.

Our own website offers a small but quality selection of Coptic textiles:

http://www.clioancientart.com/catalog/i284.html

The example above is a large 5th-7th Century fragment featuring human, animal and geometric decorations. It has been sewn on a linen backing for mounting and custom framed. A brief description in modern Arabic from a late 19th – early 20th Century Cairo dealer enhances its value.

http://www.clioancientart.com/catalog/i285.html

This 5th – 7th Century example, from the same old collection, is also framed and features complex foliate and geometric patterns.

http://www.clioancientart.com/catalog/i176.html

Finally, this 4th – 7th Century example features a broad band of highly abstracted animal forms, including fish, birds and rabbits, with lovely deep red borders.

Some of the finest examples of Coptic weaving, which was generally made in linen and wool, were reserved for ecclesiastical garments. The 5th – 7th Century fragment pictured below, now in The British Museum, depicts a cross and bird; the bird may have been part of an allegory of the seasons, thus combining ancient pagan and the newer Christian iconography.


 
There are excellent print and online resources for the student or collector of ancient Coptic textiles.  The Coptic Tapestry Albums & The Archaeologist of Antinoe, Albert Gayet  by Nancy Arthur Hoskins, is a very accessible, lavishly color illustrated guide to the collection amassed by the controversial French psuedo-archaeologist Albert Gayet in the late 19th Century. It describes Coptic textile production techniques as well as offering insight into how collections of these objects were built in the 19th and early 20th Centuries. Two online resources that we recommend are the Rietz Collection of Coptic textiles in the California Academy of Sciences – http://researcharchive.calacademy.org/research/anthropology/coptic/Collection.htm – and the Indiana University Museum’s small but excellent online collections – http://www.iub.edu/~iuam/online_modules/coptic/cophome.html.

Christian (and Pagan) Symbolism on Some Late Roman and Byzantine Coins

Although not all Christians celebrate Christmas Day on December 25 (some still use the Julian Calendar date corresponding to January 7), as we are, in  either case, a few days away from Christmas this seemed an appropriate time to examine a few ancient coins on our website that carry early Christian symbols, all created after the Roman Empire had adopted Christianity as the state religion.

We begin with a bronze Centenionalis of Aelia Flacilla (died AD 386), wife of the Emperor Theodosius I. The reverse of this fairly large medium value coin bears an image of the formerly Pagan personification of Victory seated and inscribing a shield with the “Chi-Rho” symbol that had been used by Constantine I, the first Emperor to adopt Christianity some 50 years earlier, as his standard at the Battle of the Milvian Bridge.

Despite popular belief the Chi-Rho, formed by combining the Greek capital letters chi and rho to form the sound of the first two letters of Christ’s name,  has its roots in Paganism, having been used by much earlier Greek scribes as a means of indicating in the margins of a scroll or manuscript a key passage, abbreviating the Greek word “chreston” (good). This scarce coin is shown in its entirety below, with a link to it on our website.

http://www.clioancientart.com/catalog/i470.html

Next is the reverse of a tiny bronze coin of Theodosius II, Emperor from AD 408-450, struck at Constantinople, which had long since replaced Rome itself as hub of the Empire. This is a very early instance of the cross or christogram appearing as the sole decorative device on the reverse of a coin.

 

There is no text to accompany the image, simply a laurel wreath surrounding it (the wreath again conveying much pre-Christian symbolism). The issuer of this coin, Theodosius II, is perhaps best known for 2 achievements: the Theodosian Code, a compilation of laws issued in the Empire since the time of Constantine I, and building the great land walls of Constantinople, which survived all siege attempts until the final Ottoman assault in 1453. Here is the coin again, showing both obverse and reverse, with a link.

http://www.clioancientart.com/catalog/i512.html

Finally, we have a medieval coin of the Byzantine Empire (even at this stage, the Byzantines certainly thought of themselves as Romans), dating to AD 1185-1195, the reign of the Emperor Issac II Angelus, There is little to say about Issac II, other than he was the first of 3 consecutive incompetent rulers whose mismanagement resulted, just 20 years later, in Constantinople falling into the hands of western armies for 50 years, before liberation under dynamic new rulers who helped inspire the final flowering of Byzantine art and culture.
There is much to say about the coin. It is made from about 2.5% silver with the rest copper. These poor quality coins, usually very badly struck, were made in great numbers and are today quite affordable. Our example is fairly well struck with relatively clear images. The obverse depicts the Virgin seated and supporting the head of the infant Christ.

 

Unlike Roman coins of the Christian era, Byzantine coins carry the Emperor’s image on the reverse, with purely Christian images or symbols on the obverse. In this case, the emperor is depicted facing, holding an elaborate ceremonial cross and ceremonial clothing rich in Christian symbolism. Here is the coin in its entirety with link.

http://www.clioancientart.com/catalog/i515.html

All of these small objects are heavy with symbolism, both Christian and Pagan, and should remind us of how the images and ideas of so long ago have shaped our world today.

Ancient Classical Coins: Beauty and Diversity

Over the years Clio Ancient Art has sold a great many ancient coins.

While our focus has always been ancient artifacts and art of the Roman, Greek, Byzantine, Cypriot, Egyptian, Near Eastern civilizations, ancient coins are always popular with our customers.

In this Blog entry, which is admittedly as much for pure visual pleasure as for educational value, we offer a very small sample of images of coins we’ve sold in the past couple of years, including Greek, Roman Republic, Roman Imperial and Byzantine coins in silver and bronze, and a few from related cultures.

It may surprise some readers to learn that many ancient coins like those shown here may be purchased for under $100 or even under $50.

To view our current selection of ancient coins go to: http://www.clioancientart.com/catalog/c18_p1.html

 Greek Cities, Kallatis, Silver Octobol, 3rd Century BC

Kingdom of Macedon, Bronze of Philip II, 356-339 BC

                             Roman Republic Silver Denarius of M. Lucillius Rufusus, 101 BC

 Roman Empire, Silver Denarius of Vespasian

 Roman Empire, Silver Denarius of Julia Doman

 

Roman Empire, Silver Denarius of Severus Alexander, AD 222-235

Roman Empire, Silver Antoninianus of Gallienus

Constantine I (The Great) AE3, AD 307-337 

Judean Kingdom Bronze Pruttah of Alexander Jannaeus

Byzantine Empire, bronze Follis of Justinian I

  

 Parthian Kingdom, Silver Drachm of Orodes I, AD 80-90

A Few Thoughts About Ancient Coins on Our Website

Although Clio Ancient Art deals primarily in antiquities and ancient art - bronze sculptures and utilitarian objects, glass vessels & objects, ceramic vessels, oil lamps, even textiles - we do try to carry a variety of ancient coins.

Our selection of ancient coins is, admittedly, rather atypical. While many ancient coin dealers focus on strictly "Classical" coins, that is, Greek and Roman coins, we try to offer both these and a wide variety of coins influenced in some way by classical antiquity. These include coins from the Byzantine Empire, the Islamic world, the Indian subcontinent, the European Middle Ages and cultures tangential to the broader Greco-Roman world.

Here are a few samples of both Classical and other ancient and Medieval coins on our website; enjoy  --

*  Roman Empire, Bronze Follis of Maximinus II, AD 310-311: http://www.clioancientart.com/catalog/i275.html

* Roman Provincial, Bronze 4.5 Assaria of Gordion III & Tranquillina: http://www.clioancientart.com/catalog/i427.html

*  Himyarite Kingdom. Amdin Bayyan. Silver Hemiobol. circa AD 100: http://www.clioancientart.com/catalog/i266.html

*  Islamic, Samanid Dynasty, Bronze Fals of Mansur I, AD 961-976: http://www.clioancientart.com/catalog/i425.html

*  India, Western Satraps, Silver Drachm of Rudrasimha II, AD 305-313: http://www.clioancientart.com/catalog/i424.html

Tiny, Rare and Noteworthy: A Group of Byzantine Buttons on Our Website

Overlooked by collectors and museums visiting our website to acquire higher profile antiquities, such as Greek vases, Egyptian burial items or Roman sculptures, is a group of 3 tiny buttons in various materials, dating to the middle Byzantine era. These are exceptionally rare and deserve to be highlighted here. Link: http://www.clioancientart.com/catalog/i205.html

The history of buttons is rather hazy, with button-like objects of uncertain use appearing in the archaeological record as far back as 2000 BCE. The first functional buttons, appearing in the Roman Imperial age, were limited in their use to elite members of society and were intended as much for decoration as practicality. But with the infusion of migratory cultures from the Eurasian steppe into Western Europe and the Balkans at the end of Antiquity and during the early Middle Ages, functional buttons became widespread. There is conjecture that the use of buttons in place of other fasteners (brooches and pins) resulted as much from colder climate conditions beginning around the same time as the fall of the western provinces Roman Empire, as much as from new cultural influences. In any case, Byzantine society adopted the use of buttons quickly.

The 3 buttons in our group are each made from different materials: bone, rock crystal and what appears to be steatite (soap stone). The simple steatite example is relatively common, with other examples in a variety of common stones known from excavations. By contrast, the bone example is quite elaborately worked with multiple fields of decoration involving both incision and infilling the incised decoration with a resistant material, possibly pitch. Very similar examples have been found in Byzantine layers at Corinth. This belonged to an elite individual whose clothing must certainly have reflected their status. Although its function is obvious, the small rock crystal example may be unique; we have not yet found documentation of another excavated and dated example in rock crystal, which was highly valued. Such a button would also have come from the garments of a high status individual.

Tiny as these objects are, they do offer just a glimpse into Byzantine society in its middle phase, the 9th to 13th Centuries. Their survival is, as with so many antiquities, a minor miracle.

To see more Byzantine antiquities on our website, visit these pages:
http://www.clioancientart.com/catalog/c26_p1.html   and   http://www.clioancientart.com/catalog/c21_p1.html

Every Coin Tells A Story: A Survivor from the Cilician Kingdom of Armenia

The silver coin pictured here, a “Tram” of the Cilician Armenian ruler Levon I, is a survivor from a rather remarkable episode in the Medieval history of the Eastern Mediterranean.

Our story begins far to the east, with the conquest of much of the Middle East by the Seljuk Turks. Fleeing their original homelands in what had been the ancient Kingdom of Armenia, long a pawn in the conflicts between the Roman and Persian Empires, thousands of Armenians established a principality in what today is the southernmost coastal region of Turkey and the northernmost coastal region of Syria. During the final quarter of the 11th Century, under the first King of the Rubenid Dynasty, they declared independence from the Byzantine empire. Our coin was issued by Levon I, perhaps the most successful ruler during this initial phase of the Kingdom’s history.

Although the new Kingdom prospered economically due to its geography, which included an arc of high mountains providing some degree of protection and a narrow but fertile coastal plain that featured several good ports for trade, it was always at risk and short on allies. Nearly surrounded by hostile Islamic states, at various times it allied itself with the new Mongol rulers of Iran, Mesopotamia and Syria, the Ilkhanids, who were not yet fully converted to Islam, occasionally with the Byzantine Empire to the north and especially with the European Crusader states that sprang up along the Levantine coast shortly after its own birth (see also a coin of the Crusader Principality of Antioch & County of Tripoli on our website: http://www.clioancientart.com/catalog/i280.html) .

One outcome of the Crusader alliance was extensive marriage between the new Crusader aristocracy and the 2 Armenian ruling families, the Rubenids and Hetumids. The Hetumids later formed a close marriage based alliance with the Frankish Lusignan Dynasty, who ruled the nearby Island of Cyprus. On our coin, this western influence is clearly visible, even during the Kingdom’s early years– http://www.clioancientart.com/catalog/i300.html. On the reverse is the Armenian rampant lion while the obverse includes a forward facing seated king holding a sceptre topped with the Frankish fleur-de-lis.

Conducting business in any of the Cilician ports or towns during the Kingdom’s almost 300 year history would have involved a bewildering array of currency. In addition to the silver and bronze coinage issued by the official mints of Armenian Cilicia, accepted forms of currency included Venetian, Genoese and Pisan coinage, Islamic Dirhems issued by the Mamluks, Ilkhanids and other local dynasties, and coins issued by the various Crusader principalities. While all of these had a rough, easy to understand relationship to one another based on weight of precious metal, implementing this in actual practice would have called for both good math skills and shrewd bargaining skills.

Despite intermarriage with the Lusignans, the Cillician Armenian Kingdom could not survive onslaughts from the powerful Mamluk rulers based in Egypt, who had effectively halted the Mongol advance. By the early 14th Century, the Mongol rulers of the Middle East had converted to Islam and the Crusader states along the coast of Palestine had all fallen or been abandoned, thus depriving the Armenians of key allies. The Kingdom fell in 1375, and the last King of Cilician Armenia died in exile in Paris in 1396.

This relatively minor but remarkable chapter in history serves to remind us of the religious, political and philosophical complexities of that part of the world, as we should be very much aware from recent news. The improbability of this chapter also reminds us that truth is always stranger than fiction. Of course, this is the beauty of ancient and medieval coinage; it always tells a fascinating story and sometimes provides the only clues to understanding particular events in history.

Byzantine Pottery Oil Lamps from the Levant

Many of the ancient lamps on our website are Byzantine, mainly from the Levant (what is now southern Turkey, Lebanon, Syria, Israel / Palestine). Unlike Roman hard fired ceramic red slip lamps of earlier centuries, Byzantine lamps tend to be made from low fired pottery and their designs reflect Christian symbolism.

In the Roman period, hard fired red slip lamps, of the types widely known from Italy and the European provinces and from North Africa — here is an example: http://www.clioancientart.com/catalog/i30.html — were never widespread in the Levantine region. Instead, a wide range of low fired pottery lamps were made for differing communities, including Samaritans, Hellenized city dwellers, strictly observant Jews, and Roman immigrants involved in trade or the local administration.

One clearly distinguishing characteristic of Byzantine Levantine lamps is their difference in shape compared to earlier Roman types. The large circular discus that served as a platform for decorative images on most Roman examples disappears during the Byzantine period, with the result that most decoration, either abstract patterns or specific Christian symbols, tend to be concentrated along the shoulders of lamps or just beneath the wick hole on the nozzle. Here is an example – http://www.clioancientart.com/catalog/i340.html

Most are remarkably simple and utilitarian: http://www.clioancientart.com/catalog/i360.html

Others are elaborately decorated with clear iconography: http://www.clioancientart.com/catalog/i404.html

When the Levantine provinces of the Byzantine Empire fell to the Islamic armies in the mid-7th Century, there was no immediate change in styles. But change did slowly come. Some transitional types still include elaborate floral or abstract decoration – http://www.clioancientart.com/catalog/i379.html
Others show a clear shift away from Byzantine style towards purely geometric decoration – http://www.clioancientart.com/catalog/i303.html

For other examples of Byzantine lamps, all with clear provenance and detailed reference information, follow these links -
* http://www.clioancientart.com/catalog/i306.html
* http://www.clioancientart.com/catalog/i310.html
* http://www.clioancientart.com/catalog/i265.html

To visit our Ancient Oil Lamps page, go to: http://www.clioancientart.com/catalog/c14_p1.html

A Byzantine St Menas Flask and Spiritual Continuity in Egypt

Political and social turmoil is still very much in evidence in Egypt today, 16 months after Mubarak’s departure and 1 year after Morsi’s election as Egypt’s President. Some of this unrest has had religious overtones, involving friction between Egypt’s ancient Coptic community, now numbering perhaps 10% of the population or 8 million persons, and some elements of the Muslim majority.

In light of the rapid pace of social and political change seen in Egypt over the past couple of years, it may be easy to forget that the Coptic community has a remarkably long history, dating to St Mark’s introduction of the new faith in the 1st Century CE, and flourishing with the founding of monasticism in the 4th Century CE Egyptian desert by St Anthony, whose monastery still stands today. There is more than ample artifactual evidence for this continuity, including a “St Menas Flask” on our website (see the image above and the link here: http://www.clioancientart.com/catalog/i386.html).

 The namesake of this mold-made pottery flask, dating to the 6th or 7th Century CE, is considered by Coptic Christians to be a miracle worker and martyr. Menas lived in the late 3rd to early 4th Century when Egypt was a province of the Roman Empire. He presumably was tortured and killed for his faith at a time shortly before Emperor Constantine’s Edict of Toleration, which ended persecution of Christians. He was buried at a spot in the Western Desert southwest of Alexandria. In the late 5th Century CE, the daughter of Emperor Zeno was said to have been cured of leprousy at Menas’ shrine, and great numbers of people began traveling to the spot seeking cures or Menas’ intercession.

The flask on our website is characteristic of a large body of related pottery vessels found not only in the Mediterranean Near East but as far away as Italy, France, Germany and even England. These were either carried back home by pilgrims returning from St Menas’ shrine or sending these objects back to their families. They were typically filled with holy oil or water from the shrine.

Even after the arrival of Islam in Egypt in 641 CE, when the shrine and cathedral was destroyed, and the region’s gradual conversion to a Muslim majority during the middle ages, the shrine continued as a place of pilgrimage. It has been completely rebuilt in the modern era is still a popular destination. It is listed as a UNESCO World Heritage Site and is on their “danger” list.

The iconography on our flask requires some explanation. Both sides show essentially the same scene, one side shown above, the other side shown here:

The figure of St Means is shown facing forward, wearing a soldier’s tunic and with arms extended in blessing. A simplified cross appears above each arm. To either side is a schematic rendering of a kneeling camel, taken from the legend that when his body was being transported into the desert at a particular spot the camels refused to go any further and this wast taken as a sign that his shrine should be erected on that spot. This imagery is enclosed by a circular border and again by another border of beads or dots.

For additional reading, we recommend:the UNESCO page for Abu Mena, including an excellent slideshow – http://whc.unesco.org/en/list/90

Here is an image we took at the Petrie Museum of Egyptology, University College, London, of several similar examples -

For more examples of Coptic antiquities from Egypt on our website -
* http://www.clioancientart.com/catalog/i284.html
* http://www.clioancientart.com/catalog/i285.html
* http://www.clioancientart.com/catalog/i176.html

WHAT CAN WE LEARN FROM A BUCKLE?

In a recent blog entry we examined characteristics of a 5^th-6^th Century Frankish cloissone’ silver buckle (http://www.clioancientart.com/catalog/i163.html), a high status object. In this entry we will examine aspects of some rather more mundane but also much more typical buckles from Late Antiquity and the transitional period involving the migration of peoples into Europe, the end of Roman authority in the west and the consolidation of Roman power in the east (the Byzantine Empire).

A group of 5 Visigoth bronze belt plates on our website (http://www.clioancientart.com/catalog/i125.html), found in Spain and formerly in both an old Spanish and a California private collection, date to the 5^th and 6^th Centuries. By the early 6^th Century, what is now the Iberian Peninsula was no longer part of the Roman world but largely under the control of the Visigoth Kingdom. The material culture and art of the Visigoths, their close relatives the Ostrogoths and Heruli, and other migratory people who settled in the former European provinces of the Roman Empire, focused on small, finely crafted objects, including jewelry and articles of personal dress. Such objects made from precious metals and adorned with cloissone’, gilding and other high status techniques tend to receive much attention in museum exhibitions and catalogs but these are not typical. Most personal dress items, such as the buckles listed here, were crafted from bronze or iron and decorated with simple incising or chip carving.

Some common iconographic themes among all these objects include bird heads with large beaks, presumably raptors, and quadra pedal animals, usually quite stylized and sometimes nearly impossible to make out amidst a mass of contorted ornamentation. Viewing a close up of our group (http://webhosting.web.com/imagelib/sitebuilder/misc/show_image.html?linkedwidth=actual&linkpath=http://www.clioancientart.com/sitebuildercontent/sitebuilderpictures/Products/CA-09-126.JPG&target=tlx_new&title=A%20%20Group%20of%20Visigothic%20Bronze%20Belt%20Plates%20and%20Fragments) the small belt plate in the center is a good example of the large beaked bird motif. The 2 buckle plates on the left clearly portray animals of some type but any specific identification is impossible. The buckle 2^nd from right may include both animal and bird elements but these are far less distinct than on the other plates. A very clear related example of the beaked bird motif may be seen here (http://www.britishmuseum.org/research/collection_online/collection_object_details.aspx?objectId=95393&partId=1&searchText=Byzantine+buckle&images=true&&page=1 ) on 2 mounts with all-over cloisonné garnet inlays in the Metropolitan Museum of Art, NY, dating to the late 4^th-5^th Century, found at Kerch in the Crimea.

Buckles provide a remarkable insight into the transition of the formerly Roman European provinces into the semi-Barbarous states established by the now settled “Migration Period” peoples. In the later days of Roman control in western Europe, specifically the late 4^th and the 5^th Century, very large numbers of officers in the Roman army were of “barbarian” extraction, some rising to very high office. Increasingly, the weapons and objects of personal adornments used by Roman troops and their non-Roman opponents converged in terms of materials, effectiveness and even decorative treatment.  To illustrate the point, a late Roman (4^th-5^th Century) chip carved buckle in the British Museum (http://www.britishmuseum.org/research/collection_online/collection_object_details.aspx?objectId=86295&partId=1&searchText=Roman%20chip%20carved%20buckle) shows a remarkable similarity in its surface treatment, which is chip-carved, to a Germanic, possibly Gepid, chip carved buckle, also in the British Museum (http://www.britishmuseum.org/research/collection_online/collection_object_details.aspx?objectId=85657&partId=1&searchText=Germanic+buckle&images=true&page=1).

This convergence of styles was far less pronounced in the eastern provinces of the Empire – what we now call the Byzantine Empire (though the Byzantines themselves would not have understood this term, as they simply thought of themselves as Romans). A couple of complete belt buckles on our website, cast in the “cross and pelta” style, illustrate this: http://www.clioancientart.com/catalog/i188.html and http://www.clioancientart.com/catalog/i189.html. These show no hint of influence from the migratory cultures that had overrun the west. Their clean and solid lines suggest stability and authority. Far wealthier than the western provinces, and with central authority concentrated at Constantinpolis, the east was able, for the most part, to stay out of the chaotic relationships among the new semi-barbarous European kingdoms, and even to repel onslaughts from other migratory groups in the east, such as the Slavs, Avars, Alans and Huns.