Mediveal History

The Habsburgs and their Courts in Europe, 1400–1700: Between Cosmopolitism and Regionalism, ur. Herbert Karner, Ingrid Ciulisová, Bernardo J. García García, Palatium, Österreichische Akademie der Wissenschaften, KU Leuven, 2014, 349 str. in Historijski zbornik, LXVIII, Nr. 1, Zagreb 2015. (213-217) [language: Croatian]

Atualmente, em muitos países ocidentais, as mulheres podem aceder à educação e gozar quase os mesmos direitos que os homens, no que concerne à sua vida social, profissional e política. Contudo, estas recentes conquistas femininas não foram conseguidas sem um custo e podemos encontrar as suas raízes nos discursos das mulheres letradas do Renascimento, as quais, seis séculos atrás, se atreveram a levantar a questão da igualdade e oportunidades femininas. Uma dessas mulheres foi Isotta Nogarola, uma das primeiras mulheres verdadeiramente cultas do Renascimento, a qual tentou seguir uma carreira académica nos círculos exclusivamente masculinos dos inícios do Humanismo. Enfrentando uma sociedade que não aprovava as aspirações femininas a uma carreira académica e literária ativa, Isotta Nogarola, atreveu-se a levantar a sua voz para provar que, de facto, os homens e as mulheres são iguais.

​This course aims to provide a comprehensive introduction to the history of science and technology in the West from the 5th to 15th centuries. The “west” here refers to the Christian world in Europe and the Islamic world in West Asia. These two civilizations opened up a new path of the study of nature based on the absorption of the classical scholarship, so that laid the foundation for the Scientific Revolution in the 16th and 17th centuries.
The course will depict a grand picture of the history of medieval science and technology in a chronological order, including the decline of classical scholarship, the expansion of Christianity, Islam and its influence on theoretical science, the establishment and evolution of the Seven Liberal Art tradition, military conquest and the spread of scientific knowledge, the establishment and institutions of universities and their promotion for the research on nature, the development of exact science, natural philosophy, natural science, medicine and occult tradition in the Middle Ages, and the role of the medieval technological revolution in social and economic changes, etc.
The course will use Edward Grant's The Foundation of Modern Science in the Middle Ages, David Lindberg's The Beginnings of Western Science and David Wagner ed. The Seven Liberal Arts in the Middle Ages as textbooks. These three books are informative, rigorous, and broad, represent the mainstream views of contemporary medieval historians of science.
Through the study of this course, from the perspective of science and technology, students can deepen their understanding of Western civilization, identify the “medieval trait” in modern science and technology. For students who are interested in researching the history of science and technology, this course will be a preparatory course for individual studies in the Middle Ages, as well as an important link for an in-depth understanding of ancient science and early modern science.

It is doubtless that attempts to present the relations and struggles between the First Bulgarian state and principalities of Serbs since the second quarter of the 9th century onwards are a challenging task. Of course the vast majority of research initiatives are highly dependent on the nature and quantity of the preserved written evidences. The peculiarities of the source base on the history of Early Medieval Bulgaria and even to a larger extent quite modest volume of notices about the earliest history of Serbs from their settlement on the Balkans until the beginning of the 11th century reduce the aspects that can be traced. However, the problem of prisoners of war and abducted population provides an opportunity for inflicting some additional touches.

The discovery of pawned objects in treasure troves attributed to Jews enables investigation of the use and understanding of these objects by Jews, especially regarding those of a more secular nature, i.e. objects that have little relationship to Jewish or Christian liturgy and that lack explicit Jewish or Christian religious iconography or inscriptions. One of these pawned objects is a gold fleuron crown signifying nobility or royalty, which was found in a Jewish context in Neumarkt in Silesia (Środa Śląska). Through examining this crown in the context of similar imagery in Jewish art, we see that Jews were not only exposed to such crowns but also were well aware of their symbolic meaning as royal and noble insignia. Moreover, it seems likely that Jewish elites used such crowns as a means of defining their social status, presenting themselves as part of the secular nobility.

Maniyerist Dönem kabaca 1520 yılında Raphael"in ölümünden 1600"e Barok Dönemi"nin başlangıcına kadar sürmüştür. Bu süreçte Avrupa'nın dini ve sosyal kurumlarına karşı toptan bir karşı duruş söz konusudur. Avrupa'da yaşanan siyasal ve toplumsal sorunlara bir tepki olarak ortaya çıkması dışında, Maniyerizm, son dönemlerde sanatçıların yükselen sosyal statülerinin doğrudan bir sonucu olmuştur. Maniyerizm, Yüksek Rönesans ve Barok arasında köprü oluşturmuş dönemin sanatsal üslubuna verilen isimdir. Terim, "tavır" ya da "üslup" anlamındaki İtalyanca "maniera" kelimesinden gelmektedir. Örneğin Vasari, Giotto"dan önceki sanata daha doğrusu Bizans üslubuna "maniera Greco" demiştir. Yani, ona göre maniera sanatçıyı, erken dönem sanatçılarından ayıran ve onları büyük sanatçı yapan önemli özelliklerden birisidir. Buna karşın Maniyerizm tam manasıyla 18. yüzyılda kullanılmaya başlanmış bir terimdir. Dönemin sanatı, şiddetli, heyecanlı ve genellikle karabasan sahneleri ile Yüksek Rönesans"ın uyumundan çok uzaklaşıldığını gösterir. Maniyerizm"i bir devir üslubu olarak kabul eden sanat tarihçilerine karşılık, bir o kadarı da sanat tarihinde Maniyerizm diye ayrı bir sanat devri tanımamaktadır. Bu bakımdan genel sanat tarihi yayınlarında bazen "Maniyerizm" diye bir devir ele alınmamıştır. Maniyerist üslubun temsilcisi olarak tanıtılan eserler bazı yayınlarda yüksek veya geç Rönesans, bazılarında ise Barok üslubun birer temsilcisi olarak yer alır. Jacobo Pontormo, Parmiggianino, Correggio, Rosso Fiorentino, Guilo Romano, Guiseppe Arcimboldo, Jacobo Tintoretto, El Greco, Boronzino ve Michelangelo Maniyerist resmin en bilinen temsilcileridir. Maniyerizm, insan figürlerinde klasik çizgi, uyum ve perspektifi ikinci plana iten büyük bir konu, poz, perspektif ve renk çeşitliliğiyle karakterize olmuştur. Çoğu kez yarı-hareket halindeki resimlerde, kahramanlık olayları Rönesans"a oranla daha az işlenmiştir. Maniyerist sanatın gerçek öncüsü ve başlatıcısı olarak Michelangelo kabul edilmektedir. 1524-15334 yılları arasında tasarlamış olduğu Laurentian Kütüphanesi"nin merdivenleri ve aynı yıllarda Mediciler için tasarlanan Şapeldeki, omzunun üzerinden arkasına bakar vaziyette tasvir edilmiş "Gün" heykeli, bu akımın ilk dışavurumu olarak değerlendirilebilir. Ayrıca sanatçının 1535-1541 yıllarında Sistine şapeli"nin batı duvarına "Mahşer" konulu dev Şaheseri de bu akımın en güzel örneklerinden birisidir.(Gülbudak 2017:141) Resim.1: Michelangelo, Day, Medici Chapel in San Lorenzo in Florence.

A instalação de Afonso Henriques em Coimbra após a Batalha de São Mamede é um marco conhecido no processo de fundação da nacionalidade. Porém não teve ainda correspondente fortuna crítica o quanto essa instalação teve uma expressão urbanística que, claramente, revela a existência de um projeto político, um programa de poder veiculado num conjunto de ações e obras públicas que exprimem uma clara ideia de cidade capital. Nesta comunicação pretendo apresentar alguns dos dados e discutir os significados.

The installation of Afonso Henriques in Coimbra after the Battle of São Mamede is a well know landmark in the process of founding of the Portuguese nation. But it is not so much spread as this installation has an urbanistic expression that clearly unveil the existence of a political project, a program of power recorded in a set of actions and public works that express a clear idea of capital city. In this paper I intend to present some of the related data and discuss its meanings.

L’installation de Afonso Henriques à Coimbra après la bataille de São Mamede, est un repère bien connu dans le processus de fondation de la nation portugaise. Mais il n'avait pas encore eu la divulgation correspondant comme cette installation ait une expression urbanistique qui représente clairement l'existence d'un projet politique, un programme de pouvoir enregistré sur un ensemble de actions et de travaux publics qui expriment une idée claire de cité capitale. Dans cette communication, j'ai l'intention de présenter certaines des données et discuter de la signification.

The article focuses on periodization of the medieval and the early modern history. The Republic of Moldova is the only post-Soviet state in Eastern Europe that continues to use in history education and research the Soviet (Stalin's) periodization of the world/western history adopted back in 1940. The larger summary in English at the end of the article.

Dit is de eerste Nederlandstalige studie over Hygieia. Het boek handelt over de vraag of Hygieia als godin of personificatie gezien moet worden. Het beslaat Griekse godsdienst en mythologie, oude geschiedenis, archeologie en kunst en taalkunde.

Ένα μεσαιωνικό φρούριο της κεντρικής Εύβοιας Το Ριζόκαστρο ή κάστρο Protimo δεσπόζει επί της κορυφής ενός βραχώδους κωνικού λόφου στα νοτιοανατολικά του οικισμού Μηλάκι Αλιβερίου και είναι ορατό από τον επαρχιακό δρόμο Αλιβερίου-Κύμης. Θεωρείται ως ένα σημαντικό τοπόσημο της Εύβοιας, παραπέμποντας ευθέως στην πολύπτυχη μεσαιωνική ιστορία της νήσου. Το Ριζόκαστρο εκτιμάται ότι ανεγέρθηκε στον πρώιμο 13ο αιώνα, δηλαδή στις απαρχές της περιόδου της Λατινοκρατίας και συνεπώς κατατάσσεται ανάμεσα στα πρωταρχικά οχυρωματικά έργα που κατασκευάστηκαν από τους ξενόφερτους δυνάστες της Εύβοιας. Πιθανότατα να αποτελούσε την έδρα ενός τυπικού μεσαιωνικού φέουδου και να χρησιμοποιούνταν ως κατοικία της οικογένειας του άρχοντα της περιοχής και της συνοδείας του, αλλά και ως χώρος αποθήκευσης των αγροτικών προϊόντων της ιδιοκτησίας του. Ταυτόχρονα λειτουργούσε και ως ασφαλές αμυντικό οχύρωμα έναντι οποιασδήποτε εχθρικής απειλής, ενώ συμβόλιζε το κύρος του φεουδάρχη, συνιστώντας ένα σταθερό μέσο προβολής της κοινωνικής του τάξης. Επίσης, σε κοντινή απόσταση από τα τείχη σχηματίζονταν ένας μικρός οικισμός, όπου κατοικούσαν οι υποτακτικοί του αυθέντη έχοντας σαν κύρια ασχολία τους την καλλιέργεια των κτημάτων. Η κοινότυπη επωνυμία του ως «Ριζόκαστρο» μάλλον οφείλεται στην τοπογραφική του θέση, καθώς από μακριά μοιάζει σαν να είναι ριζωμένο στην κορυφή του υψώματος. Το έτερο προσωνύμιο του ως «Protimo», ερμηνεύεται κατά μία εκδοχή ως ηχητική παραφθορά της λέξης «Πορθμός» στα Ιταλικά, που αντιστοιχεί στην ονομασία της παρακείμενης παραλιακής αρχαίας πολίχνης, η οποία συνιστούσε τον μακρινό πρόγονο του σημερινού Αλιβερίου. Ωστόσο, η λατινογενής ονοματοθεσία του ίσως να προέρχεται από το επώνυμο της αριστοκρατικής οικογένειας των Protimo, που κατέφθασαν στην Εύβοια ως έποικοι από την Βενετία στα χρόνια της Λατινοκρατίας και στην πορεία λογαριάζονταν ως γηγενείς κάτοικοι. Είναι πάρα πολύ πιθανόν, όταν οι Βενετοί απέκτησαν την πλήρη εδαφική κυριαρχία της νήσου, μεταξύ των ετών 1383/1384 και 1390, να παραχώρησαν την κυριότητα του τιμαρίου γύρω από σύγχρονο οικισμό Μηλάκι Αλιβερίου στους Protimo, που έκτοτε εγκαταστάθηκαν στο κάστρο δίνοντας σε αυτό το συγκεκριμένο Λατινικό προσωνύμιο, με το οποίο εμφανίζεται στους παλαιούς χάρτες και πορτολάνους. Μάλιστα, από τα εξέχοντα μέλη του υπόψη αρχοντικού οίκου υπήρξε μία επιφανής φυσιογνωμία, ο ιερωμένος Nicolo Protimo, που ανήλθε στο εκκλησιαστικό αξίωμα του Ρωμαιοκαθολικού αρχιεπισκόπου των Αθηνών στα 1446. Το φρούριο φαίνεται ότι δέχτηκε επισκευές στον όψιμο 13 ο ή στον 14 ο αιώνα, χωρίς να αλλοιωθεί ουσιαστικά η αρχιτεκτονική του μορφή. Εκτός από τον προφανή αμυντικό του σκοπό, από τις επάλξεις του επιτηρούνταν απόλυτα, τόσο ο βασικός οδικός άξονας Χαλκίδας-Καρύστου, όσο και το εύρος του κόλπου του Αλιβερίου, προσλαμβάνοντας μία επιπρόσθετη στρατηγική σημασία. Παράλληλα συμπεριλαμβάνονταν στο σύστημα εγκαίρου προειδοποιήσεως των Βενετών μέσω φρυκτωριών σε επιλεγμένα σημεία, καθώς από την περίοπτη θέση του είχε άμεση οπτική επαφή με τον πύργο εντός του υφιστάμενου ατμοηλεκτρικού σταθμού (ΑΗΣ) της ΔΕΗ Αλιβερίου, αλλά και με τον πύργο βορείως του οικισμού Κουτουμουλάς. Το κάστρο Protimo δεν αναφέρεται ότι υπήρξε το επίκεντρο κάποιας πολεμικής σύρραξης μέχρι την Οθωμανική κατάκτηση της Εύβοιας στα 1470. Κατά την διάρκεια της Τουρκοκρατίας δεν πρέπει να επανδρώθηκε και απαξιώθηκε, αφού έχασε την σημασία του ως αμυντικό έρεισμα. Με το ξέσπασμα της Ελληνικής επανάστασης του 1821, λειτούργησε περιστασιακά ως σταθμός διοικήσεως και παρατηρητήριο των τοπικών αγωνιστών. Στις 25 Νοεμβρίου 1823, ο διαβόητος Ομέρ μπέης της Καρύστου, επικεφαλής 500 επίλεκτων Οθωμανών επιτέθηκε στο Ριζόκαστρο. Αν και αρχικά αποκρούστηκε από τους 200 Έλληνες

In the autumn of 2016, a number of silver coins were found in the vicinity of Hollandsche Rading, The Netherlands by a metal detector user. In the following weeks and months, other detector users uncovered more coins in the same field. Up to March, 2017, a total of 107 silver coins were found in the field.

What do we really know about the 1/3 gros au lion, or tiers de gros, of Flanders, said to have been struck for Louis of Nevers (1322-1346) or Louis of Male (1346-1384)?
To date, not a single author has managed to correctly and accurately describe the fractional leeuwengroot coins of 14th century Flanders.
This paper is an attempt to rectify that situation.

If Pliny the Elder was right, sericulture existed in the ancient Greco-Roman world on the Greek island of Kos (Cos). However, the works of Ammianus Marcellinus from the 4 th century indicate the likely absence of any sericulture in this part of the world. Procopius' detailed account of the introduction of sericulture into Justinian Byzantine (earliest known example of industrial espionage) settles the issue that Sericulture in the Greco-Roman world had an early medieval beginning. Xinru Liu mentions about the erroneous conviction of historical Chinese sources about the existence of sericulture in ancient Rome-" …technology transfer of silk was probably much more complicated than these legends indicate. The history of the later Han Dynasty (25-220 AD) written in the fifth century AD, recorded that the Roman empire had a flourishing sericulture and that people wore embroidered silks. At least in the fifth century AD, the Chinese thought that the Roman Empire was a strong and vast country similar to China. Naturally there should be sericulture in that country. Later Chinese historical sources continued to repeat this description of the Romans. If the Chinese thought that sericulture was already established in the Roman Empire, there was no point in keeping its technology a secret. "

ÖZET Bu çalışmada hem tanıdığımız hem de tanıtmaya çalıştığımız Kral Aethelred bugünkü Büyük Britanya'da Ortaçağa özgü Northumbria bölgesinin kralıdır. Döneme ait kaynaklarda kral hakkında sınırlı ölçüde bilgi bulunmaktadır. Bunlardan biri bilgin Alcuin ile olan ilişkisidir. Bu ilişkiyi gün yüzüne çıkaran şey ise Alcuin tarafından krala yazılmış olan bir mektuptur. Siyasi-edebi şahsiyetlerin yakın ilişkisine örnek teşkil eden bu mektup temel olarak tavsiye niteliği taşımakla birlikte, kısmi de olsa dönem hakkında bilgi vermektedir. Çalışmamızda orijinal Latince metninden Türkçe'ye çevrilip yorumlanmaya çalışılmıştır. ABSTRACT Have been looked at the Medieval European History, we meet the strong structure of

تسعى الدراسة الحالية إلى تناول فتح مدينة تستر في ضوء الروايتين الإسلامية والسريانية والتي رأى فيها " هيو كيندي" أنموذجاً لتقارب الصورة التي تقدمها التواريخ الإسلامية مقارنة مع نظيرتها من مصادر الأمم المغلوبة تجاه الفتوحات الإسلامية. وقد كانت رواية سيف بن عمر حول فتح تستر الأساس الذي انطلقت منه هذه الدراسة لتقديم قراءة نقدية مقارنة. وقد سلطت الدراسة الضوء على منهجية سيف بن عمر في الرواية التاريخية والذي كان محل اختلاف العلماء المسلمين فيه قديماً، والباحثين حديثاً حول قيمة مروياته.
  وتتناول الدراسة عناصر فتح تستر الرئيسة كما وردت في رواية سيف بن عمر بالمقارنة مع مصادر إسلامية أخرى وتتمثل في أسباب فتح المدينة، وهوية القادة العسكريين، ومدة الحصار، وكيفية اقتحام المدينة، ثم مصير من كان بالمدينة من سكان وقادة عسكريين. يلي ذلك قراءة مقارنة للسردية الإسلامية كاملة مع ما ورد في مصدر تاريخي سرياني محلي حول نفس الحادثة. وتهدف الدراسة من هذه القراءة النقدية المقارنة إلى الوصول لأوجه التشابه والاختلاف بين الروايتين للتأكد من مدى مصداقية أطروحة كيندي.

Zhang, Ling. "The Matter of Time." Verge: Studies in Global Asias 7, no. 1 (2021): 80-90. In the feature "We Have Never Been Premodern," edited by Charlotte Eubanks.

"The premodern is a derivative term of the modern and is used to stand
for the time periods and qualities of human societies that are deemed
not only prior to but also lesser than the modern. It is what gives birth
to the modern and, more important, what the modern discards as its
inferior self, a troubling other, and a historical shadow. Nothing about
the premodern is not viewed through the eyes of the modern. And in
such eyes, the premodern appears archaic, exotic, disgusting, and sometimes fearsome—qualities that make the premodern either a matter of irrelevance or a target of exorcism. These qualities of the premodern are often made to be associated with things Asian (as well as things African, Middle Eastern, etc.). Scholars and the general public alike, and zealous cultural consumers in particular, often turn to things Asian to discover the abundance of the premodern, be that beautiful or ugly, inspiring or suffocating."

In  the  midst  of  a  sea  of  conflicting  nationalisms  and  regionalisms,  the  historiography of medieval Sardinia drifts as a remarkable example of reinvention and parochial controversy. In order to initiate this discussion on Sardinian historiography and its historical origins, we shall focus on three case studies.

U fokusu rada je natpis (epitaf) vojvode Masna u Donjoj Drežnici kod Mostara. U tekstu se nalazi slika natpisa, lokacija kao i transkripcija i transliteracija. Rad je objavljen na web stranici župe Potoci, rad se može naći i na linku ispod.
https://www.zupapotoci.ba/index.php/hr/iz-povijesti-zupe1/price-iz-kamena/172-natpis-vojvode-masna-u-dreznici

The article contains the detailed study of one of the most outstanding miniature paintings of the King Hetoum 2nd's Lectionary. This manuscript is one of the most misterious and luxurious manuscript books of the Armenian Kingdom of Cilicia.

Studie byla publikována v roce 2008 v časopise Muzejní a vlastivědná práce : Časopis Společnosti přátel starožitností 4 / The study was published in 2008 in the journal Muzejní a vlastivědná práce: Journal of the Society of Friends of Antiques 4.

У статті розглянуто проблему соціальної стратифікації Львова у першій половині XV ст. на основі аналізу комплексу записів найстарішої із розрахункових міських книг. Авторкою було виявлено кількість записів стосовно видатків і доходів міста на основі яких було зроблено висновки щодо кількісного складу мешканці міста та їх професійної стратифікації.

THE BAZAAR BATH OF HARRAN
                                                            Summary
          In the archaeological excavations were carried by our Harran archeology team in 2014 and 2018 in the east of Harran Great Mosque,  a bath was found between the Eastern Bazaar and the courtyard with fountain.
          The bath is in the north-south direction and the caldarium, tepidarium. The apoditerium is around them. To prevent heat loss, the floor is considerably below the street 1. Three apsides are seen in the north of the bath which has  three naves. The caldarium section consists of a square room with an apside in the center and around it a rectangular hall with an apside. In the south of the caldarium, tepidarium were planed rectangular, South and west of these room there  are apodyterium. The T-shaped feet are connected to each other and the arches on the east-west walls by arches. Only the arch that connects to the northern apside is standing. The arches contain frescoes of animal figures. The apodyterium surround  the bath from the south and the west. One of its furnaces is under the hot water reservoir in the east and the other is in the north of the middle abses.

          Although it is not very similar to the general bath plans due to its three apses, it is similar to the plan for Eastern Roman and Umayyad baths. This structure was named as a bath due to the fact that it was located in the north-south direction, presence of heating system (hipokaust) under the floor, the pipes placed on the walls horizontally and vertically, the presence of water vessels in the caldarium.

              The western part of consisting of warm (tepidarium) and heating room (caldarium) was changed in 12th  century and it is divided into 1 hall and 6 small rooms. Because of the narrow entrance of the corridor and rooms, it is understood that this part is allocated for washing students.
 
          In this presentation, one of the first baths of the Early Islamic Period, Harran Bazaar Bath will be introduced in detail with the findings and compared with the other bath types.

Anahtar Kelimeler: Hamam, Mimari, Harran,  Abbasi, Zengiler, Eyyubiler,  Orta Çağ.
Key Words: Bath, Architect,, Harran, Zengi,  Abbasid, Ayyubid,  Middle Age.

                                                                      ÖZET
Harran Ulu Cami’nin doğusunda 2014-2018 yllarında Harran arkeoloji ekibi olarak yaptığımız arkeolojik kazılar neticesinde Çarşı Hamamı da meydana çıkarıldı.
Hamam, kuzey-güney yönünde sıcaklık, ılıklık aynı aks üzerindedir. Soyunmalık batı ve güneyde yer alır. Isı kaybını önlemek için zemini 1 No.lu sokak kodundan oldukça aşağıdadır. Hamamın kuzeyinde üç apsis görülür. Sıcaklık bölümü merkezde apsisli kare bir salon ve onun etrafında apsisli dikdörtgen salonlardan oluşur. Sıcaklık bölümünün güneyinde dikdörtgen planlı ılıklık odası, bu odaların batı ve güneyinde ise soyunmalık-soğukluk odaları bulunur. T biçimli ayaklar birbirine ve doğu batı duvarlarındaki payelere kemerlerle bağlıdır. Bu kemerlerden sadece kuzey apsisine bağlanan kemer günümüze sağlam gelebilmiştir. Kemerlerde hayvan figürlerinden oluşan freskler bulunur. Soyunma salonları hamamı güney ve batıdan çevreler. İki külhanından biri  doğudaki sıcak su deposunun altında, diğeri orta apsisin kuzeyindedir.
Üç apsisli olmasıyla genel hamam planlarına pek uymasa da Doğu Roma ve Emevi hamamlarına planıyla benzeşmektedir. Bu yapıda, kuzey-güney doğrultusunda, zemin altında cehennemlik (hipokaust),  duvarlarında yatay ve dikey yerleştirilen künklerden oluşan ısıtma sistemi, hücre odaları ve salonlarda kurnaların bulunması ve doğusunda sıcak su deposu ve külhan yer alır.
Hamamın ilk yapıldığı planında sıcaklık ve ılıklık odasından oluşan apsisli batı bölümü II. Dönemde (12. yüzyılda) 1 hol ve 6 adet hücre tipi odaya bölünmüştür. Koridor ve oda girişlerinin dar olması nedeniyle bu bölümün öğrencilerin yıkanmasına tahsis edildiği düşünülmektedir.
Bu bildiride Erken İslam Dönemi’nin ilk hamamlarından biri olan Harran Çarşı Hamamı buluntularıyla birlikte ayrıntılı şekilde tanıtılarak diğer  hamam tipleriyle karşılaştırılacaktır.