Through a skillful combination of economic and cultural history, this book describes the impact on Moldavia and Wallachia of steam navigation on the Danube. The Danube route integrated the two principalities into a dense network of European roads and waterways. From the 1830s to the 1860s, steamboat transport transformed time and space for the areas that benefited from regular services. River traffic accelerated urban development along the Lower Danube and contributed directly to institutional modernization in one of Europe’s peripheries.

Beyond technological advances and the transportation of goods on a trans-imperial waterway, steamboat travel revolutionized human interactions, too. The book offers a fascinating insight into the social and cultural milieu of the nineteenth century, drawing on first-hand accounts of Danube cruising. Describing the story of travelers who interacted, met, and visited the places they stopped, Constantin Ardeleanu creates a transnational history of travel up and down the Danube from Vienna to Constantinople. The pleasures and sometimes the travails of the travelers unfold against a backdrop of technical and economic transformation in the crucial period of modernization.

For centuries, readers of Tao Qian have felt directly addressed by his poetic voice. This theme in the reception of Tao Qian, moreover, developed alongside an assumption that Tao was fundamentally misunderstood during his own age.

This book revisits Tao’s approach to his readers by attempting to situate it within the particular poetics of address that characterized the Six Dynasties classicist tradition. How would Tao Qian have anticipated that his readers would understand him? No definitive answer is knowable, but this direction of inquiry suggests closer examination of the cultures of reading and understanding of his period. From this inquiry, two interrelated groups of problems emerge as particularly pressing both for Tao Qian and for his contemporaries: first, problems relating to understanding authoritative texts, centered on the relation between meanings and the outward “traces” of those meanings’ expression; second, problems relating to understanding human character, centered on the unworldly scholar—the emblematic figure for the set of values often termed “eremitic.”