Artykuły w czasopismach: „Blemmyes”

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Browne, Gerald M. "BLEMMYES AND BEJA". Classical Review 54, nr 1 (kwiecień 2004): 226–28. http://dx.doi.org/10.1093/cr/54.1.226.

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Barnard, Hans. "Additional Remarks on Blemmyes, Beja and Eastern Desert Ware". Ägypten und Levante 17 (2008): 23–32. http://dx.doi.org/10.1553/aeundl17s23.

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Sakamoto, Tsubasa. "Les Blemmyes en l’an 90 de l’ère de Dioclétien". Zeitschrift für Ägyptische Sprache und Altertumskunde 146, nr 1 (20.05.2019): 54–62. http://dx.doi.org/10.1515/zaes-2019-0007.

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Summary In the year 90 of the era of Diocletian, AD 373, an enigmatic incident occurs in Nubia. This event being related to the history of Philae in an important way, the present article is intended to identify its historical setting on the basis of archaeological and textual materials. Guided by a monument discovered in Tafa, we shall attempt to understand the circumstances of the incident and its significance in the southern frontier of Egypt.

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Cobb, Matthew. ""Barbarians" and Blemmyes: Who Was in Control of the Red Sea Port of Berenike in the Late Antique Period?" Journal of Late Antiquity 14, nr 2 (2021): 267–93. http://dx.doi.org/10.1353/jla.2021.0029.

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Triantari, Sotiria. "Stoicism and Byzantine philosophy". Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 17 (31.12.2014): 85–98. http://dx.doi.org/10.1075/bpjam.17.04tri.

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Was the Byzantine thinker Nicephorus Blemmydes (1197–1272) directly influenced in his views about human “proairesis” by the Stoic Epictetus (50–138 AD) or did he take over his views from the Neoplatonic Simplicius? After exploring Blemmydes’ reception of Epictetus, one can say that Blemmydes drew elements in a brief treatise under the title “De virtute et ascesi” from the mainly Neoplatonic Simplicius, who commented on the handbook by the Stoic Epictetus (50–138 AD). Blemmydes, following Simplicius identifies “ἐφ’ ἡμῖν” with “aftexousion” and he designates “proairesis” as an activity, which emanates from “aftexousion”. Blemmydes shows the moral power of “proairesis” as a transforming factor of human existence and the mediatory factor to the dialectical relation between man and God. For the completion of the study, the following sources have been used: Blemmydes’ De virtute et ascesi, Epictetus’ Handbook, and Neoplatonic Simplicius’ commentaries on the Handbook. I specifically focus on the views of Aristotle, Epictetus, and Neoplatonic Simplicius about “proairesis” and compare the views of Blemmydes to Simplicius’ ideas. I conclude that Blemmydes drew ideas from Simplicius, with regard to human “proairesis” and in the context of the practising and cultivating virtues in everyday life.

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Krol, Aleksej A. "Petrogliphs of Umm-Agaib (Hukab-Karar) recorded by the Nubian archaeological expedition of the academy of sciences of USSR. Part 1. Tribal brands". Moscow University Anthropology Bulletin (Vestnik Moskovskogo Universiteta. Seria XXIII. Antropologia), nr 4 (21.11.2022): 124–36. http://dx.doi.org/10.32521/2074-8132.2022.4.124-136.

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This article presents the research of petroglyphs discovered by Soviet archaeologists in 1962 and 1963 in course of epigraphic studies in Wadi al-Allaqi region within the framework of the archaeological expedition of the USSR Academy of Sciences. 200 hieroglyphic inscriptions were discovered in Umm-Agaib, copied and subsequently published. As for the petroglyphs, due to lack of time they were not reproduced and studied. However, the photos of the rocks in Umm-Agaib preserved in the archive of one of the expedition members, A.V. Vinogradov, allow us to make trace drawings of the petroglyphs, to study and publish them. Materials and methods. In this article we publish the so-called tribal brands (Arabic Wasm, pl. Wusum), used by the Bedouins of the Middle East (Iraq, Syria, the Arab Peninsula, Egypt, Sudan) primarily for branding camels. However, brands were also tribe symbols of sorts, and as such were often drawn on tents, clothing, or tattoos. Wasm was used by the Bedouins as a territorial marker, as well as to indicate caravan routes or the tribe’s migration. As such the brands were drawn on the rocks at the campsites. Results and discussion. This article attempts to determine the time period when tribal brands were drawn on the rocks of Umm-Agaib, as well as to answer the question of who could have left them: the Blemmyes who inhabited the Nubian desert in late Antiquity; the Arabs who migrated to the region of present-day Sudan in the 9th-11th centuries because of the active gold mining in Wadi al-Allaqi region and caravan trade that connected the Red Sea port of Aidhab with the Upper Egypt cities; or the Beja, indigenous inhabitants of the Nubian Desert. Conclusion. The author comes to the conclusion that at the current level of our knowledge of the brands left in the Nubian Desert, it’s impossible to accurately determine the time period when they were drawn. So far, we can talk about a wide time range from late Antiquity to the present.

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Valente, Stefano. "The Construction of a Philosophical Textbook: Some Remarks on Nikephoros Blemmydes’ Epitome physica". AION (filol.) Annali dell’Università degli Studi di Napoli “L’Orientale” 40, nr 1 (20.12.2018): 138–55. http://dx.doi.org/10.1163/17246172-40010008.

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Abstract The Compendium on Physics (Epitome physica) by the Byzantine theologian and philosopher Nikephoros Blemmydes (13th cent.) was a very successful textbook on Natural Philosophy containing a summary of physics, meteorology and astronomy. This compendium was also conceived for being used as support for teaching. For his purposes, Blemmydes combined passages taken from different sources into a new text: Aristotle and his commentators as well as Cleomedes were his main sources. Since a manuscript with an earlier version of the text still survives, it is also possible to go deeper into the workshop of this Byzantine author and to investigate the use of the sources in both textual stages. This paper will therefore be devoted to analysing the inner structure of the Epitome physica and Blemmydes’ activity as an author.

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Philippides, Marios. "Nikephoros Blemmydes, "Gegen die Vorherbestimmung der Todesstunde". Nikephoros Blemmydes , Wolfgang Lackner". Speculum 63, nr 4 (październik 1988): 903–4. http://dx.doi.org/10.2307/2853547.

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Krol, Alexei A., Natalia Y. Berezina, Alina Kh Chirkova, Olga A. Fedorchuk, Fedor I. Gordeev, Olga S. Kalinina i Elena G. Tolmacheva. "Research of the Nubian archaeological and anthropological expedition of the Research Institute and the Museum of Anthropology of Moscow State University in Central Atbai (2017–2022)". Moscow University Anthropology Bulletin (Vestnik Moskovskogo Universiteta. Seria XXIII. Antropologia), nr 3 (15.09.2022): 100–124. http://dx.doi.org/10.32521/2074-8132.2022.3.100-124.

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Materials and methods. This article is a collective research conducted by the members of the Nubian archaeological and anthropological expedition of the Research Institute and Museum of Anthropology of the Lomonosov Moscow State University. The article outlines the main results of the expedition's work over four field seasons at the Deraheib site, located at the headstream of Wadi al-Allaqi, in the northern part of the Nubian desert (Central Atbai) in the Republic of Sudan. From 2017 to 2022 The Nubian expedition excavated the Northern Fortress, Building 3 (Mosque) at the settlement of Deraheib, the Southern Necropolis; carried out an reconnaissance mission to the Onib ring structure. Results and discussion. Based on the study of the obtained archaeological materials (primarily the analysis of ceramics and textiles), as well as data from written sources, it was established that the medieval part of history of the monument covers the period between the 9th and 12th centuries. The archaeological site of Deraheib can be associated with the city of Al-Allaqi, mentioned in Arabic sources as a gold mining center in the Nubian desert, a trading city that was located on one of the caravan routes connecting the Red Sea port of Aidhab and the city of Aswan. The materials of the excavations of the Northern Fortress made it possible to advance a hypothesis that the building, erected in the 9th century, functioned more like a fortified castle of the local ruler rather than a fortress. The study of Building 3 allows us to say with confidence that it was a Friday mosque, founded at the beginning of the 10th century. Ongoing excavations in the Southern Necropolis have revealed Muslim burials (25 out of 31 investigated burials) and burials that are associated with the population that lived on the territory of Atbai in the Late Antique — Early Medieval period, known from classical sources as Blemmyes. A group of anthropologists obtained important data on the sex and age of the population of Deraheib, traces of daily activities and pathologies reflected in the skeleton. An important direction in the research of the MSU complex expedition is the study of the modern population of Central Atbai, primarily the Bisharin tribe of the Beja tribal union. The article outlines the main directions of these studies and preliminary results.

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Derrett, J. Duncan. "A BLEMMYA IN INDIA". Numen 49, nr 4 (2002): 460–74. http://dx.doi.org/10.1163/156852702760559732.

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Munitiz, Joseph A. "A missing chapter from the typikon of Nikephoros Blemmydes". Revue des études byzantines 44, nr 1 (1986): 199–207. http://dx.doi.org/10.3406/rebyz.1986.2188.

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Munitiz, Joseph A. "Blemmydes' Encomium on St John the Evangelist (BHG 931)". Analecta Bollandiana 107, nr 3-4 (grudzień 1989): 285–346. http://dx.doi.org/10.1484/j.abol.4.03259.

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Bouras-Vallianatos, Petros. "Two Byzantine Medical Texts in Verse Translated into English: Diagnosis and Treatment of Disease". DELTOS 34, nr 52 (1.07.2024): 23–31. http://dx.doi.org/10.12681/dj.38280.

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This article aims to provide an English translation of two particularly popular Byzantine medical texts in verse, focusing on diagnosis by the examination of venesected blood and urine. Furthermore, these texts provide valuable therapeutic advice, especially for the use of drugs. They are composed in the form of liturgical hymns, combining mnemonic techniques. These hymns survive in various recensions and are often ascribed either to Nikephoros Blemmydes or Maximos Planoudes, both late Byzantine intellectuals and renowned teachers of advanced educational programs in Nicaea and Constantinople, respectively.

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BENAKIS, Linos G. "Aristotelian Ethics in Byzantium". WISDOM 9, nr 2 (25.12.2017): 67–73. http://dx.doi.org/10.24234/wisdom.v9i2.191.

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This paper argues that research in the primary sources must precede the investigation of Byzantine philosophy. Two points are to be considered, on the one hand, the gathering of texts, and, on the other hand, the study of texts in relation to their sources. Thus the external evidence as well as the internal evidence of texts should be examined. In this double regard, the manuscripts containing Aristotle’s Nicomachean Ethics are considered. Their authors are Michael of Ephesos, Eustratios of Nicaea, “Anonymus”, Heliodoros of Prussa, Georgios Pachymeres, Michael Psellos, John Italos, Nikephoros Blemmydes, George Gemistos Plethon.

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Munitiz, Joseph. "Blemmydes' Encomium on St John the Evangelist (BHG 931). Corrigenda". Analecta Bollandiana 108, nr 1-2 (styczeń 1990): 146. http://dx.doi.org/10.1484/j.abol.4.03295.

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Panagopoulos, S. "Nicephore Blemmydes: OEuvres theologiques. Tome 1. Edited by MICHEL STAVROU." Journal of Theological Studies 61, nr 2 (7.09.2010): 829–31. http://dx.doi.org/10.1093/jts/flq139.

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Panagopoulos, S. P. "Nicephore Blemmydes: uvres theologiques. Tome II. Edited by MICHEL STAVROU." Journal of Theological Studies 65, nr 2 (27.06.2014): 774–76. http://dx.doi.org/10.1093/jts/flu081.

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Lourié, Basil. "Nicephorus Blemmydes on the Holy Trinity and the Paraconsistent Notion of Numbers: A Logical Analysis of a Byzantine Approach to the Filioque". Studia Humana 5, nr 1 (1.03.2016): 40–54. http://dx.doi.org/10.1515/sh-2016-0004.

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Abstract The paper deals with the most controversial - in the modern scholarly discussion - episode within the Byzantine polemics on the Filioque, Nicephorus Blemmydes‘ acknowledgement of proceeding of the Spirit through the Son providing that the Son be considered as generated through the Spirit. The logical intuition behind this theological idea is explicated in the terms of paraconsistent logic and especially of a kind of paraconsistent numbers called by the author “pseudo-natural numbers”. Such numbers could not be interpreted via the notion of ordered pair. Instead, they imply a known (first described by Emil Post in 1941) but still little studied logical connective ternary exclusive OR.

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Tvedt, Tor Henrik, Silje Orstad i Steinar Skrede. "Svarte blemmer i huden og Enterobacter i blodet". Tidsskrift for Den norske legeforening 135, nr 16 (2015): 1454. http://dx.doi.org/10.4045/tidsskr.15.0318.

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Yalalov, Artem Venerovich. "Nikephoros Blemmydes and his “Commentary on the Psalms” (Preface to the Publication and Translation)". Труды и переводы, nr 1 (2021): 94–119. http://dx.doi.org/10.47132/2587-7607_2021_1_94.

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Kladova, Anna. "THE “AUTOBIOGRAPHY” ОF NIKEPHOROS BLEMMYDES. ON THE ISSUE OF RELATIONS BETWEEN MONASTICISM AND SCHOLARSHIP IN BYZANTIUM". Scrinium 9, nr 1 (22.03.2013): 229–54. http://dx.doi.org/10.1163/18177565-90000080.

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Cooper, Julien. "A NOMADIC STATE? THE ‘BLEMMYEAN-BEJA’ POLITY OF THE ANCIENT EASTERN DESERT". Journal of African History 61, nr 3 (listopad 2020): 383–407. http://dx.doi.org/10.1017/s0021853720000602.

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AbstractAncient nomadic peoples in Northeast Africa, being in the shadow of urban regimes of Egypt, Kush, and Aksum as well as the Graeco-Roman and Arab worlds, have been generally relegated to the historiographical model of the frontier ‘barbarian’. In this view, little political importance is attached to indigenous political organisation, with desert nomads being considered an amorphous mass of unsettled people beyond the frontiers of established states. However, in the Eastern Desert of Sudan and Egypt, a pastoralist nomadic people ancestrally related to the modern Beja dominated the deserts for millennia. Though generally considered as a group of politically divided tribes sharing only language and a pastoralist economy, ancient Beja society and its elites created complex political arrangements in their desert. When Egyptian, Greek, Coptic, and Arab sources are combined and analysed, it is evident that nomads formed a large confederate ‘nomadic state’ throughout late antiquity and the early medieval period — a vital cog in the political engine of Northeast Africa.

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Lourié, B. "WHAT WAS THE QUESTION? THE INTER-BYZANTINE DISCUSSIONS ABOUT THE FILIOQUE, NICEPHORUS BLEMMYDES, AND GREGORY OF CYPRUS". Scrinium 10, nr 1 (22.03.2014): 497–506. http://dx.doi.org/10.1163/18177565-90000113.

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Bryant, Brantley L., i Asa Simon Mittman. "Travels of the Blemmye-Folke’: A Previously Unknown Middle English Poem in the Collection of Miskatonic University". Listening 52, nr 3 (2017): 117–26. http://dx.doi.org/10.5840/listening201752314.

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Wolińska, Teresa. "Wizerunek pustyni i jej mieszkańców w świetle świadectw Świętych Ojców z Synaju". Vox Patrum 70 (12.12.2018): 559–600. http://dx.doi.org/10.31743/vp.3222.

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We owe important testimonies about local nomads to monks and pilgrims visiting Sinai. The information about them can be found in the works of Nilus of Sinai, Nilus of Ancyra, Ammonius, Jerome, Anastasius Sinaita or John Moschos. The image of the nomads, both Arabs and Blemmyds is painted in rather dark colours. The Christian authors pointed to the fact that they did not have permanent residences, nor cultivated land, but lived on what they hunted or robbed. They devoted much attention to the attacks of the nomads on monasteries, hermits and pilgrims. They also reported the fate of the latter in captivity. They were shocked by Saracen beliefs, the cult of al-Uzza, identified with Aphrodite and bloody victims, especially human, although the latter has often been questioned by researchers. It seems that such practices may have happened, although rarely. Those Saracens who had adopted Christianity were presented in a different manner. They were allies of monks and hermits, defending them fromtheir pagan brothers. Even if their customs had not radically changed, for the Christian writers they were no longer barbarians. In the written sources, there is little information about collaboration between ascetics and nomadic communities, although we know from the archaeological sources that it took place, even in the form of trade exchange.

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Munitiz, Joseph A. "The Predetermination of Death: The Contribution of Anastasios of Sinai and Nikephoros Blemmydes to a Perennial Byzantine Problem". Dumbarton Oaks Papers 55 (2001): 9. http://dx.doi.org/10.2307/1291810.

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Krausmüller, Dirk. "Affirming Divine Providence and Limiting the Powers of Saints: the Byzantine Debate about the Term of Life (6th-11th Centuries)". Scrinium 14, nr 1 (20.09.2018): 392–433. http://dx.doi.org/10.1163/18177565-00141p27.

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Abstract One of the chief characteristics of Byzantine culture in the early Middle Age was the willingness to engage in sometimes fierce debates. The best known of these debates, the controversy about the veneration of images, has been studied by many scholars and is now well known. The same cannot be said about another contentious issue, the question of whether the time of one’s death was fixed from eternity or whether it could be changed. In the late 1970s Leendert Gerrit Westerink and Giuseppe Zanetto published critical editions of two major contributions to the debate, a disputation by Theophylact Simocatta and a dialogue by Patriarch Germanus of Constantinople. Yet this did not lead to sustained engagement with the texts. The only discussion is found in Wolfgang Lackner’s edition of a much later treatise by Nicephorus Blemmydes. In the introduction to his edition Lackner identified numerous relevant primary sources dating to the fourth to twelfth centuries, proposed a rough classification and discussed some of the arguments used by the authors. What is still missing is a reconstruction of the historical context of the debate. The present article seeks to fill this gap. It considers not only treatises about the term of life but also Biblical commentaries, homilies, hymns, letters and saints’ lives that can throw light on the debate.

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Макаров, Д. "Between Pneumatology and Logic: Macarius Macris and the Palamite Tradition of the Doctrine of the Procession of the Holy Spirit (Some Observations)". Библия и христианская древность, nr 4(16) (15.11.2022): 93–107. http://dx.doi.org/10.31802/bca.2022.16.4.003.

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Макарий Макрис (ок. 1391–1431) — один из наиболее творчески мыслящих богословов Палеологовской эпохи. В первой части мы пытаемся доказать (на основании одного места из 5-й главы «Диалога с папой и теми, кто окрест него»), что он продолжает, хотя и не вполне открыто, традицию учения о вечном воссиянии Святого Духа (Никифор Влем мид, свт. Гри го рий Кипрский). Во второй части статьи мы показываем (на основании аргументации из 6-й главы того же труда), что учение Макария о том, что пропозиции и средние термы могут сказываться о разных индивидах, но не о свойствах, развитое в ходе аргументации против Filioque, допускает сопоставление с некоторыми положениями формальной семантики Монтегю. Согласно Монтегю, если одни и те же константы (аналог свойств Лиц) подставляются в тождественные формулы, тождественность формул утрачивается. Нам представляется перспективным такого рода сопоставление близких друг с другом средневековых и современных постклассических теорий. Macarius Macres (ca. 1391–1431) was one of the most creative thinkers of the Palaiologan epoch. In the article’s first section we try to argue, on the basis of the 5th capter of his Dialogue with the Pope and Those Near Him, that he continued, though with some reservations, the tradition of the doctrine of the Holy Spirit’s eternal illumination (Nicephorus Blemmydes, St. Gregory of Cyprus). In the article’s second section we show, on the basis of Macarius’ reasoning in the 6th chapter of the same treatise, that our author’s teaching on some propositions and middle terms being predicated upon different individuals, but not upon different properties, which was developed in course of the polemics against Filioque, can be juxtaposed with some tenets of Richard Montague’s formal semantics. According to Montague, if one and the same constants, analogous to the Holy Trinity Persons’ properties, are put into identical formulas, the identity of the formulas in question is lost. We consider such a comparison of those Medieval and modern post-classical theories, which seem to be close to one another, to be a fruitful scientific pursuit.

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Kazhdan, Alexander. "Des Nikephoros Blemmydes Βασιλικὸς Ἀνδριάς und dessen Metaphrase von Georgios Galesiotes und Georgios Oinaiotes: Ein weiterer Beitrag zum Verständnis der byzantinischen Schrift-Koine. Herbert Hunger , Ihor Ševčenko". Speculum 64, nr 3 (lipiec 1989): 719–21. http://dx.doi.org/10.2307/2854221.

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Lourié, Basil. "Diagram Reasoning and Paraconsistent Thinking: Hieromonk Hierotheos, His Ancestry, and Legacy". Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 67, nr 2 (25.03.2023): 61–125. http://dx.doi.org/10.24193/subbto.2022.2.03.

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"The article is dedicated to the use of logical diagrams in Byzantine Trinitarian theology. Logical diagrams are a kind of logical computation that is often considered to originate with Euler and Leibniz, but they were, in fact, used by Byzantine theologians since at least the ninth century. Nevertheless, logical diagrams were never so widely accepted as they began to be from the late thirteenth century to the early fifteenth century. The diagrams seem to have been introduced into Trinitarian theology by Eustratius of Nicaea (an authoritative philosopher who did not fare as well as a theologian) in his anti-Latin polemics dating to ca. 1112. From there, the use of diagrams was reclaimed in about the 1140s by the Latinophrone Nicetas “of Maroneia” and rejected in 1256 by the anti-Latin theologian Emperor Theodore II Laskaris. Nevertheless, beginning in the 1270s, their popularity and variability exploded. Eventually, triadological diagrams were “canonized” as the legacy of St. Hierotheos of Athens, the teacher of Dionysius the Areopagite, by Joseph Bryennios in the early fifteenth century. Even the “internal” opponent of Palamite theology, Theophanes of Nicaea, resorted to diagrams in defending his own triadology. The figure who rendered diagrams critical for the “Hesychast” theologians was, in the 1270s, hieromonk Hierotheos. He was able to express with diagrams the inconsistency of the mainstream Byzantine understanding of the Trinity. Nevertheless, his own name would come, in the fourteenth century, under a kind of damnatio memoriae, so that his main ideas circulated rather under the name of Hierotheos of Athens. This article argues that hieromonk Hierotheos passed from the Church of Patriarch Joseph to the Church of Patriarch Arsenius (or the Arsenites). Some of the highly authoritative teachers of the Palamites were in disagreement with the Great Church on the Arsenite issue, refusing to accept the act of 1410, where the Great Church had declared the Arsenites to be on the right side of the conflict. This fact could have affected the memory of hieromonk Hierotheos in the milieu where his works were most in demand. Keywords: Byzantine theology, Trinitarian theology, triadology, Eustratius of Nicaea, Nicetas “of Maroneia,” Nicephorus Blemmydes, Theodore II Laskaris, hieromonk Hierotheos, Theophanes of Nicaea, Joseph Bryennios, Arsenites, Arsenite movement, logical diagrams, Filioque "

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Angold, Michael. "Nikephoros Blemmydes, a Partial Account. Introduction, translation and notes by Joseph A. Munitiz. (Spicilegium Sacrum Lovaniense, Études et documents, fasc. 48.) Pp. xvi + 154 + map. Louvain: Spicilegium Sacrum Lovaniense, 1988". Journal of Ecclesiastical History 40, nr 4 (październik 1989): 620–21. http://dx.doi.org/10.1017/s002204690005925x.

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Angelou, Athanassios. "Nicephorus Blemmydes. Autobiographia sive curriculum vitae necnon epistula universalior. Ed. J. A. Munitiz. (Corpus Christianorum, series Graeca, 13.) Turnhout: Brepols and Louvain: University Press. 1984. Pp. lv + 157. Fr. b. 2300." Journal of Hellenic Studies 108 (listopad 1988): 272–73. http://dx.doi.org/10.2307/632719.

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Panagopoulos, Spyros P. "Nicéphore Blemmydès, ‘Œuvres théologiques’. Vol. 1. Michel Stavrou (éd.). París: Les Éditions du Cerf, Coll. Sources chrétiennes, 517, 2007, 363 pp. ISBN 978-2204-08515-1". De Medio Aevo 13 (4.12.2019): 303–6. http://dx.doi.org/10.5209/dmae.66826.

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Lourié, Basile. "Michel Stavrou, Nicéphore Blemmydès, Œuvres théologiques. Introduction, texte critique, traduction et notes. Tome 1 (Paris: Cerf, 2007) (SC 517) 363 p. ISBN 978–2–204-08515–1." Scrinium 5, nr 1 (30.03.2009): 423–29. http://dx.doi.org/10.1163/18177565-90000233.

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Louth, Andrew. "Nicéphore Blemmydès, Œuvres théologiques, ii. Edited, translated and notes by Michel Stavrou. (Sources Chrétiennes 558.) Paris: Éditions du Cerf, 2013. €35 (paper). 978 2 204 08515 1; 0750 1978". Journal of Ecclesiastical History 66, nr 1 (styczeń 2015): 177–78. http://dx.doi.org/10.1017/s0022046914001419.

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Louth, Andrew. "Nicéphore Blemmydès, Œuvres théologiques. Vol. 1. Edited, with introduction, translation and notes by Michel Stavrou. (Sources Chrétiennes, 517.) Pp. 375. Paris: Éditions du Cerf, 2007. €35 (paper). 978 2 204 08515 1; 0750 1978". Journal of Ecclesiastical History 60, nr 03 (lipiec 2009): 582. http://dx.doi.org/10.1017/s0022046909007969.

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Carelos, Pantelis. "Ein „Integrierter“ Fürstenspiegel im Prooimion der Επιτομη Λογικησ des Nikephoros Blemmydes". Byzantinische Zeitschrift 98, nr 2 (26.01.2006). http://dx.doi.org/10.1515/byzs.2005.399.

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Nowaczyk, Małgorzata J. M. "The blemmy: A medieval grotesque inspired by iniencephaly?" American Journal of Medical Genetics Part A, 2010, n/a. http://dx.doi.org/10.1002/ajmg.a.33399.

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Lampsidis, Odysseus. "Ein astronomischer Text von Nikephoros Blemmydes in der Kontroverse um das Filioque (1285). Ist es ein Plagiat?" Byzantinische Zeitschrift 95, nr 1 (styczeń 2002). http://dx.doi.org/10.1515/byzs.2002.72.

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Then‐Obłuska, J., i L. Dussubieux. "Beads for the nomads of late antiquity: Chemical characterization of glass from the Blemmyan tumuli at Kalabsha, Nubia, of the mid‐fourth century CE". Archaeometry, 29.04.2021. http://dx.doi.org/10.1111/arcm.12680.

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