The oldest discovered statue, fashioned some fifteen to twenty thousand years ago, is of a bear. The lion was not always king. From antiquity to the Middle Ages, the bear’s centrality in cults and mythologies left traces in European languages, literatures, and legends from the Slavic East to Celtic Britain. Historian Michel Pastoureau considers how this once venerated creature was deposed by the advent of Christianity and continued to sink lower in the symbolic bestiary before rising again in Pyrrhic triumph as a popular toy.
The early Church was threatened by pagan legends of the bear’s power, among them a widespread belief that male bears were sexually attracted to women and would violate them, producing half-bear, half-human beings—invincible warriors who founded royal lines. Marked for death by the clergy, bears were massacred. During the Renaissance, the demonic prestige bears had been assigned in biblical allegory was lost to the goat, ass, bat, and owl, who were the devil’s new familiars, while the lion was crowned as the symbol of nobility. Once the undefeated champions of the Roman arena, prized in princely menageries, bears became entertainers in the marketplace, trained to perform humiliating tricks or muzzled and devoured by packs of dogs for the amusement of humans. By the early twentieth century, however, the bear would return from exile, making its way into the hearts of children everywhere as the teddy bear.
This compelling history reminds us that men and bears have always been inseparable, united by a kinship that gradually moved from nature to culture—a bond that continues to this day.
Bede and Aethelthryth asks why Christians in Britain around the year 700 enjoyed Latin poetry. What did they see in it? What did they get from it? This book attempts to reconstruct the horizon of expectation of a highly learned, Latin-speaking nun as she encounters a fifty-line poem by the Venerable Bede, the Hymn to Aethelthryth.
The reconstruction is hypothetical and derived from grammatical manuals, learned commentaries from the early medieval period (especially Servius’s commentary on Virgil), and a wide variety of aesthetic observations by classical and medieval readers. The first four chapters describe basic expectations of a reader of Christian Latin poetry. The fifth chapter places the Hymn in its context within Bede’s Ecclesiastical History. A few pages after Bede records his hymn, Caedmon will recite his own hymn under the watchful eye of Whitby’s Abbess Hild, who was a friend of Aethelthryth.
Both hymns are attempts to reform the lyric traditions of pagan Rome and pagan Anglo-Saxon England in the light of Christian teaching. The last three chapters contain a line-by-line commentary on Bede’s alphabetic, epanaleptic elegy.
From 1400 through 1700, the number of reports of demonic possessions among European women was extraordinarily high. During the same period, a new type of mysticism—popular with women—emerged that greatly affected the risk of possession and, as a result, the practice of exorcism. Many feared that in moments of rapture, women, who had surrendered their souls to divine love, were not experiencing the work of angels, but rather the ravages of demons in disguise. So how then, asks Moshe Sluhovsky, were practitioners of exorcism to distinguish demonic from divine possessions?
Drawing on unexplored accounts of mystical schools and spiritual techniques, testimonies of the possessed, and exorcism manuals, Believe Not Every Spirit examines how early modern Europeans dealt with this dilemma. The personal experiences of practitioners, Sluhovsky shows, trumped theological knowledge. Worried that this could lead to a rejection of Catholic rituals, the church reshaped the meaning and practices of exorcism, transforming this healing rite into a means of spiritual interrogation. In its efforts to distinguish between good and evil, the church developed important new explanatory frameworks for the relations between body and soul, interiority and exteriority, and the natural and supernatural.
In Beowulf and the Grendel-kin: Politics and Poetry in Eleventh-Century England, Helen Damico presents the first concentrated discussion of the initiatory two-thirds of Beowulf’s 3,182 lines in the context of the sociopolitically turbulent years that composed the first half of the eleventh century in Anglo-Danish England.
Damico offers incisive arguments that major historical events and personages pertaining to the reign of Cnut and those of his sons recorded in the Anglo-Saxon Chronicle, the Encomium Emmae Reginae, and major continental and Scandinavian historical texts, hold striking parallels with events and personages found in at least eight vexing narrative units, as recorded by Scribe A in BL, Cotton Vitellius A.xv, that make up the poem’s quasi sixth-century narrative concerning the fall of the legendary Scyldings.
Given the poet’s compositional skill—widely relational and eclectic at its core—and his affinity with the practicing skalds, these strings of parallelisms could scarcely have been coincidental. Rather, Damico argues that examined within the context of other eleventh-century texts that either bemoaned or darkly satirized or obversely celebrated the rise of the Anglo-Danish realm, the Beowulfian units may bring forth a deeper understanding of the complexity of the poet’s compositional process.
Damico illustrates the poet’s use of the tools of his trade—compression, substitution, skillful encoding of character—to reinterpret and transform grave sociopolitical “facts” of history, to produce what may be characterized as a type of historical allegory, whereby two parallel narratives, one literal and another veiled are simultaneously operative.
Beowulf and the Grendel-Kin lays out the story of Beowulf, not as a monster narrative nor a folklorish nor solely a legendary tale, but rather as a poem of its time, a historical allegory coping with and reconfiguring sociopolitical events of the first half of eleventh-century Anglo-Saxon England.
A History of the Most Catastrophic Plague Through Contemporary Accounts and How Humans Reacted
Hailed by the New York Times as "unusually interesting both as history and sociological study," The Black Death: A Chronicle of the Plague traces the ebb and flow of European pandemics over the course of centuries through translations of contemporary accounts. Originally published in 1926 and now in paperback for the first time, Nohl's volume is unique for its geographical and historical scope as well as its combination of detailed accounts and overarching contemporary views of the history of the plague in Europe, a disease that claimed nearly 40 million people during the fourteenth century alone. With current concerns about pandemics, The Black Death provides lessons on how humans reacted to and survived catastrophic loss of life to disease.
Contents
Preface
1. The Aspect of the Plague
2. The Precursors of the Plague
3. The Medical Profession and the Plague
4. Plague Remedies
5. Administrative Precautions
6. Attitude of the Church
7. The Diabolical Element of the Plague
8. Persecutions of the Jews
9. The Erotic Element of the Plague
10. The Flagellants
11. Choreomania and Children's Pilgrimages
12. Life Victorious
Bibliography
Geographical Index
Index of Persons
Throughout the fourteenth century AD/eighth century H, waves of plague swept out of Central Asia and decimated populations from China to Iceland. So devastating was the Black Death across the Old World that some historians have compared its effects to those of a nuclear holocaust. As countries began to recover from the plague during the following century, sharp contrasts arose between the East, where societies slumped into long-term economic and social decline, and the West, where technological and social innovation set the stage for Europe's dominance into the twentieth century. Why were there such opposite outcomes from the same catastrophic event?
In contrast to previous studies that have looked to differences between Islam and Christianity for the solution to the puzzle, this pioneering work proposes that a country's system of landholding primarily determined how successfully it recovered from the calamity of the Black Death. Stuart Borsch compares the specific cases of Egypt and England, countries whose economies were based in agriculture and whose pre-plague levels of total and agrarian gross domestic product were roughly equivalent. Undertaking a thorough analysis of medieval economic data, he cogently explains why Egypt's centralized and urban landholding system was unable to adapt to massive depopulation, while England's localized and rural landholding system had fully recovered by the year 1500.
In the present study, Craig A. Monson takes advantage of a recent discovery—the 1,450-page notary’s transcript of the 1659 investigation. It is supplemented here by many ancillary archival sources, unknown to all previous writers. Since the story of Gironima Spana and the would-be widows is partially about what people believed to be true, however, this investigation also juxtaposes some of the “alternative facts” from earlier, sensational accounts with what the notary’s transcript and other, more reliable archival documents reveal.
Written in a style that avoids arcane idioms and specialist jargon, the book can potentially speak to students and general readers interested in seventeenth-century social history and gender issues. It rewrites the life story of Gironima Spana (largely unknown until now), who has dominated all earlier accounts, usually in caricatures that reiterate the tropes of witchcraft. It also concentrates on the dozen other widows whose stories could be the most recovered from archival sources and whom Spana had totally eclipsed in earlier accounts. Most were women “of a very ordinary sort” (prostitutes; beggars; wives of butchers, barbers, dyers, lineners, innkeepers), the kinds of women commonly lost to history. The book seeks to explain why some women were hanged (only six, in fact, most of whom may not have directly poisoned anyone), while dozens of others who did poison their husbands escaped the gallows and, in some cases, were not even interrogated. It also reveals what happened to these other alleged perpetrators, whose fates have remained unknown until now. Other purported culprits, about whom less complete pictures emerge, are briefly discussed in an appendix.
The study incorporates illustrations of archival manuscripts to demonstrate the challenges of deciphering them and illustrates “scenes of the crime” and other important locations, identified on seventeenth-century, bird’s eye-perspective views of Rome and in modern photographs. It also includes GPS coordinates for any who might wish to revisit the sites.
The question of how Islam arrived in India remains markedly contentious in South Asian politics. Standard accounts center on the Umayyad Caliphate’s incursions into Sind and littoral western India in the eighth century CE. In this telling, Muslims were a foreign presence among native Hindus, sowing the seeds of a mutual animosity that presaged the subcontinent’s partition into Pakistan and India many centuries later.
But in a compelling reexamination of the history of Islam in India, Manan Ahmed Asif directs attention to a thirteenth-century text that tells the story of Chach, the Brahmin ruler of Sind, and his kingdom’s later conquest by the Muslim general Muhammad bin Qasim in 712 CE. The Chachnama has long been a touchstone of Indian history, yet it is seldom studied in its entirety. Asif offers a close and complete analysis of this important text, untangling its various registers and genres in order to reconstruct the political vision at its heart.
Asif challenges the main tenets of the Chachnama’s interpretation: that it is a translation of an earlier Arabic text and that it presents a history of conquest. Debunking both ideas, he demonstrates that the Chachnama was originally Persian and, far from advancing a narrative of imperial aggression, is a subtle and sophisticated work of political theory, one embedded in both the Indic and Islamic ethos. This social and intellectual history of the Chachnama is an important corrective to the divisions between Muslim and Hindu that so often define Pakistani and Indian politics today.
The Kaiserchronik (c.1152–1165) is the first verse chronicle to have been written in a language other than Latin. This story recounts the exploits of the Roman, Byzantine, Carolingian, and Holy Roman kings and rulers, from the establishment of Rome to the start of the Second Crusade. As an early example of popular history, it was written for a non-monastic audience who would have preferred to read, or may only have been able to read, in German. As a rhymed chronicle, its combined use of the styles of language found within a vernacular epic and a factual treaty was a German innovation. The Book of Emperors is the first complete translation of the Kaiserchronik from Middle High German to English. It is a rich resource not only for medieval German scholars and students, but also for those working in early cultural studies. It brings together an understanding of the conception of kingship in the German Middle Ages, from the relationship between emperor and king, to the moral, theological, and legal foundations of claims and legitimacy and the medieval epistemological approaches to historiography. This translation includes a substantial introduction that discusses the historical and philological context of the work, as well as the themes of power and kingship. Each chapter begins with a brief introduction that distinguishes historical truths from the epic fiction found within the original text.
Contributors. Ilene H. Forsyth, Jean M. French, Dorothy F. Glass, Dieter Kimpel, Jill Meredith, Linda S. Roundhill
This introductory booklet on Byzantine coinage, first published in 1982, has been updated and expanded to include a description of the creation of the coin collection at Dumbarton Oaks. This new edition marks the completion of the five volume series Catalogue of the Byzantine Coins in the Dumbarton Oaks Collection.
The booklet covers phases of the coinage, gold, silver, and copper coinage, types and inscriptions, and ruler representations. Tables of values corresponding with various times in the empire’s history, a list of Byzantine emperors, and a glossary are also provided.
The imperial court in Constantinople has been central to the outsider’s vision of Byzantium. However, in spite of its fame in literature and scholarship, there have been few attempts to analyze the Byzantine court in its entirety as a phenomenon. The studies in this volume aim to provide a unified composition by presenting Byzantine courtly life in all its interconnected facets.
One important theme that unites these studies is the attention paid to describing the effects of a change in the social makeup of the court during this period and the reflection of these changes in art and architecture. These changes in social composition, mentality, and material culture of the court demonstrate that, as in so many other aspects of Byzantine civilization, the image of permanence and immutability projected by the forms of palace life was more apparent than real. As this new work shows, behind the golden facade of ceremony, rhetoric, and art, there was constant development and renewal.
These vitae feature holy men and women who opposed imperial edicts and suffered for their defense of images, from the nun Theodosia whose efforts to save the icon of Christ Chalkites made her the first iconodule martyr, to Symeon of Lesbos, the pillar saint whose column was attacked by religious fanatics.
The second volume in this series introduces saints who were active during the period of the iconoclastic controversy in Byzantium (726–843). For almost a century and a half, theological and popular opinions were strongly divided on the question of the manufacture and veneration icons of Christ, the Virgin, and saints.
Life of St. Theodosia of Constantinople
Life of St. Stephen the Younger
Life of St. Anthousa of Mantineon
Life of St. Anthousa, Daughter of Constantine V
Life of the Patriarch Nikephoros I of Constantinople
Life of Sts. David, Symeon, and George of Lesbos
Life of St. Ioannikios
Life of St. Theodora the Empress
The Byzantine Empire centered at the city of Constantinople grew from a small Greek colonial village into the capital of the Eastern Roman empire. Ultimately, Byzantium represented what remained of Roman power in late antiquity. Established as the seat of Constantine the Great in 328 AD, the empire grew and matured over the centuries, reaching its pinnacle in the sixth century during the reign of Justinian and his loyal general, Belisarius. In the process of empire building, Byzantium battled the Goths, the Germanic tribes, the Persians, the Lombards, and ultimately the Islamic armies of the Near East. Byzantium remained a buffer against Muslim expansion, and by the time the remnants of the empire and the city of Constantinople were finally conquered by the Ottomans in the fourteenth century, European states to the west were able to resist any further encroachment.
In tracing the empire’s history from its humble beginnings through its ascendancy and final decay, distinguished historian Charles W. C. Oman blends his engaging narrative style with his impeccable command of primary source material. Here, Oman dispels the misconception that the Byzantine court was one plagued by corruption and intrigue—a canard that added “Byzantine” to the English language; instead, Byzantium was one of the most stable governments of late antiquity. Never before reprinted in paperback, The Byzantine Empire is a model of concise popular scholarship.
Only in the last decade has much serious attention been paid to the Byzantine garden, so indirect is the mass of information, both in literature and the visual arts, that is available for scholars. Byzantine Garden Culture, based on papers delivered at a colloquium at Dumbarton Oaks, is the first book devoted to the subject.
Individual essays discuss Byzantine conceptions of paradise, the textual evidence for monastic horticulture, animal and game parks, herbs in medicinal pharmacy, and the famous illustrated copy of Dioskorides’s herbal manual in Vienna. An opening chapter explores questions and observations from the point of view of a non-Byzantine garden historian, and the closing chapter suggests possible directions for future scholarship in the field.
Although Byzantium is known to history as the Eastern Roman Empire, scholars have long claimed that this Greek Christian theocracy bore little resemblance to Rome. Here, in a revolutionary model of Byzantine politics and society, Anthony Kaldellis reconnects Byzantium to its Roman roots, arguing that from the fifth to the twelfth centuries CE the Eastern Roman Empire was essentially a republic, with power exercised on behalf of the people and sometimes by them too. The Byzantine Republic recovers for the historical record a less autocratic, more populist Byzantium whose Greek-speaking citizens considered themselves as fully Roman as their Latin-speaking “ancestors.”
Kaldellis shows that the idea of Byzantium as a rigid imperial theocracy is a misleading construct of Western historians since the Enlightenment. With court proclamations often draped in Christian rhetoric, the notion of divine kingship emerged as a way to disguise the inherent vulnerability of each regime. The legitimacy of the emperors was not predicated on an absolute right to the throne but on the popularity of individual emperors, whose grip on power was tenuous despite the stability of the imperial institution itself. Kaldellis examines the overlooked Byzantine concept of the polity, along with the complex relationship of emperors to the law and the ways they bolstered their popular acceptance and avoided challenges. The rebellions that periodically rocked the empire were not aberrations, he shows, but an essential part of the functioning of the republican monarchy.
Following its initial publication in 2005, A Byzantine Settlement in Cappadocia has become a seminal work in interpreting the rich material remains of Byzantine Cappadocia. In the first systematic site survey from the region, at the settlement known as Çanlı Kilise in Western Cappadocia, the careful mapping and documentation of rock-cut and masonry architecture and its decoration led to a complete reexamination of the place of Cappadocia within the larger framework of Byzantine social and cultural developments. This revised edition builds upon its predecessor with an updated preface, a new bibliography, and a new master map of the Çanlı Kilise site.
Based on four seasons of fieldwork, Ousterhout challenges the commonly accepted notion that the rock-cut settlements of Cappadocia were primarily monastic. He proposes instead that the settlement at Çanlı Kilise was a town, replete with mansions, hovels, barns, stables, storerooms, cisterns, dovecotes, wine presses, fortifications, places of refuge, churches, chapels, cemeteries, and a few monasteries—that is, features common to most Byzantine communities. A Byzantine Settlement in Cappadocia has led to a rethinking of such sites and to a view of Cappadocia as an untapped resource for the study of material culture and daily life within the Byzantine Empire.
The Byzantine Sinbad collects The Book of Syntipas the Philosopher and The Fables of Syntipas, both translated from Syriac in the late eleventh century by the scholar Michael Andreopoulos.
Originally written in Persian and part of a multilingual and multicultural medieval storytelling tradition, The Book of Syntipas recounts how the Persian king Cyrus’s unnamed son—a student of the fictional philosopher Sinbad, who is known in Greek as Syntipas—is falsely accused of rape by a royal concubine. While the young man awaits execution, seven philosophers and the concubine attempt to influence Cyrus’s judgment. After seven days of storytelling, the son is exonerated and demonstrates the wisdom he learned from Syntipas.
The sixty-two moral tales in The Fables of Syntipas are inspired mainly by the tradition of Aesop but include fifteen that are uniquely attributed to the philosopher.
This volume is the first English translation to bring together Andreopoulos’s Byzantine Greek texts.
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