This article examines the different mechanisms of the circulation of Chinese ceramics in the Middle East during the Abbasid-Chinese ceramic exchange during the eighth–tenth centuries ce. Although trade has been used conveniently to denote the circulation of Chinese wares in the Abbasid Caliphate, it is not the only mechanism that existed. There were also other possible processes of circulation, such as ceramics sent as tributes, diplomatic gifts, and samples, and secondary distribution through looting and pilgrimage. Not all Chinese wares shipped to the Middle East were luxury goods. Different types of Chinese wares had different functions and commercial and aesthetic values in the Middle East. It is an oversimplification to describe the circulation of Chinese wares in the Middle East as merely the result of the luxury goods trade.

In 2007, near Harrogate, in North Yorkshire, a Viking-period hoard was discovered with a Carolingian silver-gilt cup. This article examines this cup, highlighting Oriental, Central Asian and classical parallels in both metal and pottery for the cup’s form and decoration. The overall significance of the cup’s iconography has already been thoroughly discussed by Professor Egon Wamers, who proposed that the scenes on the cup are paralleled in the early ninth-century Stuttgart Psalter. This article proposes that Oriental forms and decorative elements in metalwork were channelled to the West through diplomatic contacts and trade by way of a complex of routes by land and sea, as well as possibly by refugees from Islamic conquests.

Recent excavations in the historic centre of ancient Jerusalem have revealed evidence of an Abbasid (eighth- to tenth-century AD) marketplace. Refuse pits and cesspits have yielded an exceptionally well-preserved archaeobotanical assemblage—the first to be recovered from a Levantine marketplace, and the first in the region to be almost entirely preserved by mineralisation. Among several rare species identified is the earliest discovery of aubergine in the Levant. The assemblage includes staple and luxury food plants, medicinal herbs and plants used for industrial production, illuminating patterns of consumption, production, trade and the socioeconomic structure of Abbasid Jerusalem.

This article addresses the early formation of Sunni “orthodoxy” through the prisms of historical memory and collective identity rather than those of theology, law, and formal political power.2 It does so by exploring the socio-political context in which the phrase luzūm al-jamāʿa3 (adhering to the community) was deployed during the late Umayyad/Marwanid (64/684–132/750) and early Abbasid (132/750–333/945) periods, primarily among the networks of hadith transmitters who circulated the idea during that period. The results of this analysis reveal that ideas central to Sunni conceptions of community first developed in Umayyad patronage structures and networks, before being adopted by the so-called “proto-Sunni” elite.

This paper addresses the cause of the Viking episode in the approved Viking manner – head-on, reviewing and dismissing technical, environmental, demographic, economic, political and ideological prime movers. The author develops the theory that a bulge of young males in Scandinavia set out to get treasure to underpin their chances of marriage and a separate domicile.

The flight of Muhammad and his companions from Mecca to Medina in AD 622 (the hijra) initiated one of the world’s great intellectual and cultural movements, which in a few centuries was to extend from China to the Atlantic. As western archaeologists, we have probably accorded relative neglect to the study of the material culture arising from Islam, although it clearly has much to offer for the understanding of all societies. To help redress the balance, Antiquity has invited a number of scholars active in the archaeology of Islamic culture to give us a taste of work in progress. This special series, which will feature in each issue in 2005, is introduced by its convenor, Andrew Petersen.

Samarra, built and abandoned during the ninth century, can claim to be the largest archaeological site in the world. Here, Alastair Northedge offers a brief account of what is known about it, and begins by placing it in the context of the world’s most famous historic cities.