The first comparative, cross-cultural study of medieval illustrated histories that engages in a direct, confrontational dialogue with Byzantine historical memory.
The story of the beliefs and practices called 'magic' starts in ancient Iran, Greece, and Rome, before entering its crucial Christian phase in the Middle Ages. Centering on the Renaissance and Marsilio Ficino - whose work on magic was the most influential account written in premodern times - this groundbreaking book treats magic as a classical tradition with foundations that were distinctly philosophical. Besides Ficino, the premodern story of magic also features Plotinus, Iamblichus, Proclus, Aquinas, Agrippa, Pomponazzi, Porta, Bruno, Campanella, Descartes, Boyle, Leibniz, and Newton, to name only a few of the prominent thinkers discussed in this book. Because pictures play a key role in the story of magic, this book is richly illustrated.
Bringing together original contributions from scholars across the world, this volume traces the history of travel writing from antiquity to the Internet age. It examines travel texts of several national or linguistic traditions, introducing readers to the global contexts of the genre. From wilderness to the urban, from Nigeria to the polar regions, from mountains to rivers and the desert, this book explores some of the key places and physical features represented in travel writing. Chapters also consider the employment in travel writing of the diary, the letter, visual images, maps and poetry, as well as the relationship of travel writing to fiction, science, translation and tourism. Gender-based and ecocritical approaches are among those surveyed. Together, the thirty-seven chapters here underline the richness and complexity of this genre.
SCHILTBERGER TO THE READER. I, JOHANNS SCHILTBERGER, left my home near the city of Munich, situated in Bavaria, at the time that King Sigismund of Hungary left for the land of the Infidels. This was, counting from Christ's birth, in the thirteen hundred and ninety-fourth year, with a lord named Leonhard Reichartinger. And I came back again from the land of the Infidels, counting from Christ's birth, fourteen hundred and twenty seven. All that I saw in the land of the Infidels, of wars, and that was wonderful, also what chief towns and seas I have seen and visited, you will find described hereafter, perhaps not quite completely, but I was a prisoner and not independent. But so far as I was able to understand and to note, so have I noted the countries and cities as they are called in those countries, and I here make known and publish many interesting and strange adventures, which are worth listening to. Johann Schiltberger Munich 1428 A.D.
At the end of the sixteenth century and the turn of the first Islamic millennium, the powerful Mughal emperor Akbar declared himself the most sacred being on earth. The holiest of all saints and above the distinctions of religion, he styled himself as the messiah reborn. Yet the Mughal emperor was not alone in doing so. In this field-changing study, A. Azfar Moin explores why Muslim sovereigns in this period began to imitate the exalted nature of Sufi saints. Uncovering a startling yet widespread phenomenon, he shows how the charismatic pull of sainthood (wilayat)—rather than the draw of religious law (sharia) or holy war (jihad)—inspired a new style of sovereignty in Islam. A work of history richly informed by the anthropology of religion and art, The Millennial Sovereign traces how royal dynastic cults and shrine-centered Sufism came together in the imperial cultures of Timurid Central Asia, Safavid Iran, and Mughal India. By juxtaposing imperial chronicles, paintings, and architecture with theories of sainthood, apocalyptic treatises, and manuals on astrology and magic, Moin uncovers a pattern of Islamic politics shaped by Sufi and millennial motifs. He shows how alchemical symbols and astrological rituals enveloped the body of the monarch, casting him as both spiritual guide and material lord. Ultimately, Moin offers a striking new perspective on the history of Islam and the religious and political developments linking South Asia and Iran in early-modern times.
This book explores the role of conversion to Islam in the emergence of the Ottoman Empire, its imperial ideology and Sunni identity, and its relationship with its Muslim and non-Muslim subjects, in the context of the early modern Mediterranean.
The Naturalis historia by Pliny the Elder provided Renaissance scholars, artists and architects with details of ancient architectural practice and long-lost architectural wonders - material that was often unavailable elsewhere in classical literature. Pliny's descriptions frequently included the dimensions of these buildings, as well as details of their unusual construction materials and ornament. This book describes, for the first time, how the passages were interpreted from around 1430 to 1580, that is, from Alberti to Palladio. Chapters are arranged chronologically within three interrelated sections - antiquarianism; architectural writings; drawings and built monuments - thereby making it possible for the reader to follow the changing attitudes to Pliny over the period. The resulting study establishes the Naturalis historia as the single most important literary source after Vitruvius's De architectura.
This is the first systematic scholarly study of the Ottoman experience of plague during the Black Death pandemic and the centuries that followed. Using a wealth of archival and narrative sources, including medical treatises, hagiographies, and travelers' accounts, as well as recent scientific research, Nükhet Varlik demonstrates how plague interacted with the environmental, social, and political structures of the Ottoman Empire from the late medieval through the early modern era. The book argues that the empire's growth transformed the epidemiological patterns of plague by bringing diverse ecological zones into interaction and by intensifying the mobilities of exchange among both human and non-human agents. Varlik maintains that persistent plagues elicited new forms of cultural imagination and expression, as well as a new body of knowledge about the disease. In turn, this new consciousness sharpened the Ottoman administrative response to the plague, while contributing to the makings of an early modern state.
The captivity narrative has always been a literary genre associated with America. Joe Snader argues, however, that captivity narratives emerged much earlier in Britain, coinciding with European colonial expansion, the development of anthropology, and the rise of liberal political thought. Stories of Europeans held captive in the Middle East, America, Africa, and Southeast Asia appeared in the British press from the late sixteenth through the late eighteenth centuries, and captivity narratives were frequently featured during the early development of the novel. Until the mid-eighteenth century, British examples of the genre outpaced their American cousins in length, frequency of publication, attention to anthropological detail, and subjective complexity. Using both new and canonical texts, Snader shows that foreign captivity was a favorite topic in eighteenth-century Britain. An adaptable and expansive genre, these narratives used set plots and stereotypes originating in Mediterranean power struggles and relocated in a variety of settings, particularly eastern lands. The narratives' rhetorical strategies and cultural assumptions often grew out of centuries of religious strife and coincided with Europe's early modern military ascendancy. Caught Between Worlds presents a broad, rich, and flexible definition of the captivity narrative, placing the American strain in its proper place within the tradition as a whole. Snader, having assembled the first bibliography of British captivity narratives, analyzes both factual texts and a large body of fictional works, revealing the ways they helped define British identity and challenged Britons to rethink the place of their nation in the larger world.