In 1249, Mystras became the seat of the Latin Principality of Achaea, established in 1205 after the conquest of Constantinople during the Fourth Crusade, and Prince William II Villehardouin, a grand-nephew of the Fourth Crusade historian Geoffrey of Villehardouin, built a palace there.

In 1261, the Latins ceded Mystras and other forts in the southeastern Peloponnese as ransom for William II, who had been captured in Pelagonia, and Michael VIII Palaeologus made the city the seat of the new Despotate of the Morea. It remained the capital of the despotate, ruled by relatives of the Byzantine emperor, although the Venetians still controlled the coast and the islands. Mystras and the rest of Morea became relatively prosperous after 1261, compared to the rest of the empire. Under the despot Theodore it became the second most important city in the empire after Constantinople, and William II’s palace became the second residence of the emperors. The main church of Brontochion Monastery was completed around 1310.

The frescos in the Peribleptos Monastery Church, dating between 1348 and 1380, are a very rare surviving late Byzantine cycle, crucial for the understanding of Byzantine art.

Mystras was also the last centre of Byzantine scholarship; the Neoplatonist philosopher George Gemistos Plethon lived there until his death in 1452. He and other scholars based in Mystras influenced the Italian Renaissance, especially after he accompanied the emperor John VIII Palaiologos to Florence in 1439.

The last Byzantine emperor, Constantine XI Palaiologos, was despot at Mystras before he came to the throne. Demetrius Palaeologus the last despot of Morea, surrendered the city to the Ottoman emperor Mehmed II in 1460. As Mezistre, it was the seat of a Turkish sanjak. The Venetians occupied it from 1687 to 1715, but otherwise the Ottomans held it until 1821 and the beginning of the Greek War of Independence. It was abandoned under King Otto for the newly rebuilt town of Sparta.

Praktika XL, Agfa Slides, postcards, 1978

By 7000 BC, some of the earliest recorded farmers had settled in Beidha, a pre-pottery settlement just north of Petra. Petra is listed in Egyptian campaign accounts and the Amarna letters as Pel, Sela or Seir. Though the city was founded relatively late, a sanctuary has existed there since very ancient times. Stations 19 through 26 of the stations list of Exodus are places associated with Petra. This part of the country was biblically assigned to the Horites, the predecessors of the Edomites. The habits of the original natives may have influenced the Nabataean custom of burying the dead and offering worship in half-excavated caves. Although Petra is usually identified with Sela, which means a rock, the Biblical references refer to it as “the cleft in the rock”, referring to its entrance. In the parallel passage, however, Sela is understood to mean simply “the rock” (2 Chronicles xxv. 12, see LXX).
More satisfactory evidence of the date of the earliest Nabataean settlement may be obtained from an examination of the tombs. Two types of tombs have been distinguished: the Nabataean and the Greco-Roman. The Nabataean type starts from the simple pylon-tomb with a door set in a tower crowned by a parapet ornament, in imitation of the front of a dwelling-house. Then, after passing through various stages, the full Nabataean type is reached, retaining all the native features and at the same time exhibiting characteristics which are partly Egyptian and partly Greek. Of this type close parallels exist in the tomb-towers at Mada’in Saleh in north Arabia, which bear long Nabataean inscriptions and supply a date for the corresponding monuments at Petra. Then comes a series of tombfronts which terminate in a semicircular arch, a feature derived from north Syria. Finally come the elaborate façades copied from the front of a Roman temple; however, all traces of native style have vanished. The exact dates of the stages in this development cannot be fixed. Few inscriptions of any length have been found at Petra, perhaps because they have perished with the stucco or cement which was used upon many of the buildings. The simple pylon-tombs which belong to the pre-Hellenic age serve as evidence for the earliest period. It is not known how far back in this stage the Nabataean settlement goes, but it does not go back farther than the 6th century BC. A period follows in which the dominant civilization combines Greek, Egyptian and Syrian elements, clearly pointing to the age of the Ptolemies. Towards the close of the 2nd century BC, when the Ptolemaic and Seleucid kingdoms were equally depressed, the Nabataean kingdom came to the front. Under Aretas III Philhellene, (c.85–60 BC), the royal coins begin. The theatre was probably excavated at that time, and Petra must have assumed the aspect of a Hellenistic city. In the reign of Aretas IV Philopatris, (9 BC–40 AD), the tombs of the el-I~ejr type may be dated, and perhaps also the High-place.

In 106 AD, when Cornelius Palma was governor of Syria, the part of Arabia under the rule of Petra was absorbed into the Roman Empire as part of Arabia Petraea and became its capital. The native dynasty came to an end but the city continued to flourish under Roman rule. It was around this time that the Petra Roman Road was built. A century later, in the time of Alexander Severus, when the city was at the height of its splendor, the issue of coinage comes to an end. There is no more building of sumptuous tombs, owing apparently to some sudden catastrophe, such as an invasion by the neo-Persian power under the Sassanid Empire. Meanwhile, as Palmyra (fl. 130–270) grew in importance and attracted the Arabian trade away from Petra, the latter declined. It appears, however, to have lingered on as a religious centre. Another Roman road was constructed at the site. Epiphanius of Salamis (c.315–403) writes that in his time a feast was held there on December 25 in honor of the virgin Khaabou (Chaabou) and her offspring Dushara (Haer. 51).

Hierapolis (Ancient Greek: Ἱεράπολις, lit. “Holy City”) was an ancient city located on hot springs in classical Phrygia in southwestern Anatolia. Its ruins are adjacent to modern Pamukkale in Turkey and currently comprise an archaeological museum designated as a UNESCO World Heritage Site.

The hot springs have been used as a spa since the 2nd century BC, with many patrons retiring or dying there. The large necropolis is filled with sarcophagi, most famously that of Marcus Aurelius Ammianos, which bears the earliest known example of a crank and rod mechanism. The great baths were constructed with huge stone blocks without the use of cement and consisted of various closed or open sections linked together. There are deep niches in the inner section, including the bath, library, and gymnasium. Hierapolis was founded as a thermal spa early in the 2nd century BC within the sphere of the Seleucid Empire.

The city was expanded with the booty from the 190 BC Battle of Magnesia where Antiochus the Great was defeated by the Roman ally Eumenes II. Following the Treaty of Apamea ending the Syrian War, Eumenes annexed much of Asia Minor, including Hierapolis. Hierapolis became a healing centre where doctors used the thermal springs as a treatment for their patients. The city began minting bronze coins in the 2nd century BC. These coins give the name Hieropolis. It remains unclear whether this name referred to the original temple (ἱερόν, hieron) or honoured Hiera, the wife of Telephus, son of Heracles and the Mysian princess Auge, the supposed founder of Pergamon’s Attalid dynasty. This name eventually changed into Hierapolis (“holy city”).

In 133 BC, when Attalus III died, he bequeathed his kingdom to Rome. Hierapolis thus became part of the Roman province of Asia. In AD 17, during the rule of the emperor Tiberius, a major earthquake destroyed the city. In the year 60, during the rule of Nero, an even more severe earthquake left the city completely in ruins. Afterwards, the city was rebuilt in the Roman style with imperial financial support. It was during this period that the city attained its present form. The theatre was built in 129 for a visit by the emperor Hadrian. It was renovated under Septimius Severus (193–211). When Caracalla visited the town in 215, he bestowed the much-coveted title of neocoros upon it, according the city certain privileges and the right of sanctuary.
This was the golden age of Hierapolis. Thousands of people came to benefit from the medicinal properties of the hot springs. New building projects were started: two Roman baths, a gymnasium, several temples, a main street with a colonnade, and a fountain at the hot spring. Hierapolis became one of the most prominent cities in the Roman Empire in the fields of the arts, philosophy, and trade. The town grew to 100,000 inhabitants and became wealthy. During his campaign against the Sassanid Shapur II in 370, the emperor Valens made the last-ever imperial visit to the city.

Canon A710 IS, June 2009

Hagia Sophia (from the Greek: Ἁγία Σοφία, “Holy Wisdom”; Latin: Sancta Sophia or Sancta Sapientia; Turkish: Ayasofya) is a former Christian patriarchal basilica (church), later an imperial mosque, and now a museum (Ayasofya Müzesi) in Istanbul, Turkey. From the date of its construction in 537 until 1453, it served as a Greek Orthodox cathedral and seat of the Patriarch of Constantinople, except between 1204 and 1261, when it was converted to a Roman Catholic cathedral under the Latin Empire. The building was a mosque from 29 May 1453 until 1931. It was then secularized and opened as a museum on 1 February 1935.

Famous in particular for its massive dome, it is considered the epitome of Byzantine architecture and is said to have “changed the history of architecture”. It remained the world’s largest cathedral for nearly a thousand years, until Seville Cathedral was completed in 1520. The current building was originally constructed as a church between 532 and 537 on the orders of the Byzantine Emperor Justinian I and was the third Church of the Holy Wisdom to occupy the site, the previous two having both been destroyed by rioters. It was designed by the Greek geometers Isidore of Miletus and Anthemius of Tralles.

The church was dedicated to the Wisdom of God, the Logos, the second person of the Holy Trinity, its patronal feast taking place on 25 December, the commemoration of the birth of the incarnation of the Logos in Christ. Although sometimes referred to as Sancta Sophia (as though it were named after Saint Sophia), sophia being the phonetic spelling in Latin of the Greek word for wisdom, its full name in Greek is Ναός τῆς Ἁγίας τοῦ Θεοῦ Σοφίας, “Shrine of the Holy Wisdom of God”.

The church contained a large collection of holy relics and featured, among other things, a 15-metre (49 ft) silver iconostasis. The focal point of the Eastern Orthodox Church for nearly one thousand years, the building witnessed the excommunication of Patriarch Michael I Cerularius on the part of Humbert of Silva Candida, the papal envoy of Pope Leo IX in 1054, an act which is commonly considered the start of the Great Schism.

In 1453, Constantinople was conquered by the Ottoman Turks under Sultan Mehmed II, who ordered this main church of Orthodox Christianity converted into a mosque. By that point, the church had fallen into a state of disrepair. Nevertheless, the Christian cathedral made a strong impression on the new Ottoman rulers and they decided to convert it into a mosque.The bells, altar, iconostasis, and sacrificial vessels and other relics were removed and the mosaics depicting Jesus, his Mother Mary, Christian saints and angels were also removed or plastered over. Islamic features—such as the mihrab, minbar, and four minarets—were added. It remained a mosque until 1931, when it was closed to the public for four years. It was re-opened in 1935 as a museum by the Republic of Turkey. Hagia Sophia is currently (2014) the second-most visited museum in Turkey, attracting almost 3.3 million visitors annually.