Leslie Brubaker - Böcker

A new generation of American medieval art historians explores how sacred images were perceived during the Middle Ages in Byzantium and Europe. The essays cover a full range of images, including panel paintings, altarpieces, manuscripts, and wall paintings, and a rich variety of socioreligious settings, private, monastic, and imperial. Also examined are the differences between images produced for a single viewer and those produced for communities; images produced for private contemplation or devotion and those functioned within a liturgical setting; and the varying ways in which sacred images affected women and men, religious and secular communities, rulers and ruled.

Global Byzantium is, in part, a recasting and expansion of the old ‘Byzantium and its neighbours’ theme with, however, a methodological twist away from the resolutely political and toward the cultural and economic. A second thing that Global Byzantium – as a concept – explicitly endorses is comparative methodology. Global Byzantium needs also to address three further issues: cultural capital, the importance of the local, and the empire’s strategic geographical location. Cultural capital: in past decades it was fashionable to define Byzantium as culturally superior to western Christian Europe, and Byzantine influence was a key concept, especially in art historical circles. This concept has been increasingly criticised, and what we now see emerging is a comparative methodology that relies on the concept of ‘competitive sharing’, not blind copying but rather competitive appropriation. The importance of the local is equally critical. We need to talk more about what the Byzantines saw when they ‘looked out’, and what others saw in Byzantium when they ‘looked in’ and to think about how that impacted on our, very post-modern, concepts of globalism. Finally, we need to think about the empire’s strategic geographical position: between the fourth and the thirteenth centuries, if anyone was travelling internationally, they had to travel across (or along the coasts of) the Byzantine Empire. Byzantium was thus a crucial intermediary, for good or for ill, between Europe, Africa, and Asia – effectively, the glue that held the Christian world together, and it was also a critical transit point between the various Islamic polities and the Christian world.

Gender analysis is one of the most probing ways to understand both power and cultural strategies in pre-industrial societies. In this book, sixteen scholars on the cutting edges of their disciplines explore the ideas and expressions of gender that characterised the centuries from c.300 to 900 in milieux ranging from York to Baghdad, via Rome and Constantinople. Deploying a variety of disciplines and perspectives, they draw on the evidence of material culture as well as texts to demonstrate the wide range of gender identities that informed the social, political and imaginary worlds of these centuries. The essays make clear that the fixed point in the gender systems of the period was constituted by the hegemonic masculinity of the ruling elite, marginalised groups often invisible as historical subjects in their own right were omnipresent in, and critical to, the gendered discourses which buttressed assertions of power.

The Byzantines used imagery to communicate a wide range of issues. In the context of Iconoclasm - the debate about the legitimacy of religious art conducted between c. AD 730 and 843 - Byzantine authors themselves claimed that visual images could express certain ideas better than words. Vision and Meaning in Ninth-Century Byzantium deals with how such visual communication worked and examines the types of messages that pictures could convey in the aftermath of Iconoclasm. Its focus is on a deluxe manuscript commissioned around 880, a copy of the fourth-century sermons of the Cappadocian church father Gregory of Nazianzus which presented to the Emperor Basil I, founder of the Macedonian dynasty, by one of the greatest scholars Byzantium ever produced, the patriarch Photios. The manuscript was lavishly decorated with gilded initials, elaborate headpieces and a full-page miniature before each of Gregory's sermons. Forty-six of these, including over 200 distinct scenes, survive. Fewer than half however were directly inspired by the homily that they accompany. Instead most function as commentaries on the ninth-century court and carefully deconstructed both provide us with information not available from preserved written sources and perhaps more important show us how visual images communicate differently from words.

Iconoclasm, the debate about the legitimacy of religious art that began in Byzantium around 720 and continued for nearly one hundred and twenty years, has long held a firm grip on the historical imagination. This is the first book in English for over fifty years to survey this most elusive and fascinating period in medieval history. It is also the first book in any language to combine the expertise of two authors who are specialists in the written, archaeological and visual evidence from this period, a combination of particular importance to the iconoclasm debate. The authors have worked together to provide a comprehensive overview of the visual, written and other materials that together help clarify the complex issues of iconoclasm in Byzantium. In doing so they challenge many traditional assumptions about iconoclasm and set the period firmly in its broader political, cultural and social-economic context.

The Byzantines used imagery to communicate a wide range of issues. In the context of Iconoclasm - the debate about the legitimacy of religious art conducted between c. AD 730 and 843 - Byzantine authors themselves claimed that visual images could express certain ideas better than words. Vision and Meaning in Ninth-Century Byzantium deals with how such visual communication worked and examines the types of messages that pictures could convey in the aftermath of Iconoclasm. Its focus is on a deluxe manuscript commissioned around 880, a copy of the fourth-century sermons of the Cappadocian church father Gregory of Nazianzus which presented to the Emperor Basil I, founder of the Macedonian dynasty, by one of the greatest scholars Byzantium ever produced, the patriarch Photios. The manuscript was lavishly decorated with gilded initials, elaborate headpieces and a full-page miniature before each of Gregory's sermons. Forty-six of these, including over 200 distinct scenes, survive. Fewer than half however were directly inspired by the homily that they accompany. Instead most function as commentaries on the ninth-century court and carefully deconstructed both provide us with information not available from preserved written sources and perhaps more important show us how visual images communicate differently from words.

Gender analysis is one of the most probing ways to understand both power and cultural strategies in pre-industrial societies. In this book, sixteen scholars on the cutting edges of their disciplines explore the ideas and expressions of gender that characterised the centuries from c.300 to 900 in milieux ranging from York to Baghdad, via Rome and Constantinople. Deploying a variety of disciplines and perspectives, they draw on the evidence of material culture as well as texts to demonstrate the wide range of gender identities that informed the social, political and imaginary worlds of these centuries. The essays make clear that the fixed point in the gender systems of the period was constituted by the hegemonic masculinity of the ruling elite, marginalised groups often invisible as historical subjects in their own right were omnipresent in, and critical to, the gendered discourses which buttressed assertions of power.

Iconoclasm, the debate about the legitimacy of religious art that began in Byzantium around 730 and continued for nearly 120 years, has long held a firm grip on the historical imagination. Byzantium in the Iconoclast Era is the first book in English to survey the original sources crucial for a modern understanding of this most elusive and fascinating period in medieval history. It is also the first book in any language to cover both the written and the visual evidence from this period, a combination of particular importance to the iconoclasm debate. The authors, an art historian and a historian who both specialise in the period, have worked together to provide a comprehensive overview of the visual and the written materials that together help clarify the complex issues of iconoclasm in Byzantium.

This volume brings together a group of scholars to consider the rituals of eating together in the Byzantine world, the material culture of Byzantine food and wine consumption, and the transport and exchange of agricultural products. The contributors present food in nearly every conceivable guise, ranging from its rhetorical uses - food as a metaphor for redemption; food as politics; eating as a vice, abstinence as a virtue - to more practical applications such as the preparation of food, processing it, preserving it, and selling it abroad. We learn how the Byzantines viewed their diet, and how others - including, surprisingly, the Chinese - viewed it. Some consider the protocols of eating in a monastery, of dining in the palace, or of roughing it on a picnic or military campaign; others examine what serving dishes and utensils were in use in the dining room and how this changed over time. Throughout, the terminology of eating - and especially some of the more problematic terms - is explored. The chapters expand on papers presented at the 37th Annual Spring Symposium of Byzantine Studies, held at the University of Birmingham under the auspices of the Society for the Promotion of Byzantine Studies, in honour of Professor A.A.M. Bryer, a fitting tribute for the man who first told the world about Byzantine agricultural implements.

This volume, on the cult of the Theotokos (Virgin Mary) in Byzantium, focuses on textual and historical aspects of the subject, thus complementing previous work which has centred more on the cult of images of the Mother of God. The papers presented here, by an international team of scholars, consider the development and transformation of the cult from approximately the fourth through the twelfth centuries. The volume opens with discussion of the origins of the cult, and its Near Eastern manifestations, including the archaeological site of the Kathisma church in Palestine, which represents the earliest Marian shrine in the Holy Land, and Syriac poetic treatment of the Virgin. The principal focus, however, is on the 8th and 9th centuries in Byzantium, as a critical period when Christian attitudes toward the Virgin and her veneration were transformed. The book re-examines the relationship between icons, relics and the Virgin, asking whether increasing devotion to these holy objects or figures was related in any way. Some contributions consider the location of relics and later, icons, in Constantinople and other centres of Marian devotion; others explore gender issues, such as the significance of the Virgin's feminine qualities, and whether women and men identified with her equally as a holy figure. The aim of this volume is to build on recent work on the cult of the Virgin Mary in Byzantium and to explore areas that have not yet been studied. The rationale is critical and historical, using literary, artistic, and archaeological sources to evaluate her role in the development of the Byzantine understanding of the ways in which God interacts with creation by means of icons, relics, and the Theotokos.

9th-century Byzantium has always been viewed as a mid-point between Iconoclasm and the so-called Macedonian revival; in scholarly terms it is often treated as a ’dead’ century. The object of these papers is to question such an assumption. They present a picture of political and military developments, legal and literary innovations, artisanal production, and religious and liturgical changes from the Anatolian plateau to the Greek-speaking areas of Italy that are only now gradually emerging as distinct. Investigation of how the 9th-century Byzantine world was perceived by outsiders also reveals much about Byzantine success and failure in promoting particular views of itself. The chapters here, by an international group of scholars, embody current research in this field; they recover many lost aspects of 9th-century Byzantium and shed new light on the Mediterranean world in a transitional century. The papers in this volume derive from the 30th Spring Symposium of Byzantine Studies, held for the Society for the Promotion of Byzantine Studies at the University of Birmingham in March 1996.

The study of the family is one of the major lacunas in Byzantine Studies. Angeliki Laiou remarked in 1989 that ’the study of the Byzantine family is still in its infancy’, and this assertion remains true today. The present volume addresses this lacuna. It comprises 19 chapters written by international experts in the field which take a variety of approaches to the study of the Byzantine family, and embrace a chronological span from the later Roman to the late Byzantine empire. The context is established by chapters focusing on the Roman roots of the Byzantine family, the Christianisation of the family, and the nature of the family in contemporaneous cultures (the late antique west and the Islamic east). Key methodological approaches to the Byzantine family are highlighted and discussed, in particular prosopographical and life course approaches. The contribution of hagiography to the understanding of the Byzantine family is analysed by several authors; other chapters on the family and children in art and on the archaeology of the Middle Byzantine house explore the material evidence that can shed light on the Byzantine family. Overall, the diversity of families that existed in Byzantium (blood, fictive, metaphorical) is emphasised, and chapters consider the specific cases of ascetic, monastic, aristocratic and peasant families, as well as the imperial family, which is illuminated by the comparative case of a Caliphal family. The volume is topped and tailed by a Preface and an Afterword by the editors, which address the state of the field and consider the way ahead. Thus the volume is vital in putting the subject of the Byzantine Family in sharp focus and setting the research agenda for the future.

Global Byzantium is, in part, a recasting and expansion of the old ‘Byzantium and its neighbours’ theme with, however, a methodological twist away from the resolutely political and toward the cultural and economic. A second thing that Global Byzantium – as a concept – explicitly endorses is comparative methodology. Global Byzantium needs also to address three further issues: cultural capital, the importance of the local, and the empire’s strategic geographical location. Cultural capital: in past decades it was fashionable to define Byzantium as culturally superior to western Christian Europe, and Byzantine influence was a key concept, especially in art historical circles. This concept has been increasingly criticised, and what we now see emerging is a comparative methodology that relies on the concept of ‘competitive sharing’, not blind copying but rather competitive appropriation. The importance of the local is equally critical. We need to talk more about what the Byzantines saw when they ‘looked out’, and what others saw in Byzantium when they ‘looked in’ and to think about how that impacted on our, very post-modern, concepts of globalism. Finally, we need to think about the empire’s strategic geographical position: between the fourth and the thirteenth centuries, if anyone was travelling internationally, they had to travel across (or along the coasts of) the Byzantine Empire. Byzantium was thus a crucial intermediary, for good or for ill, between Europe, Africa, and Asia – effectively, the glue that held the Christian world together, and it was also a critical transit point between the various Islamic polities and the Christian world.

Iconoclasm, the debate about the legitimacy of religious art that began in Byzantium around 720 and continued for nearly one hundred and twenty years, has long held a firm grip on the historical imagination. This is the first book in English for over fifty years to survey this most elusive and fascinating period in medieval history. It is also the first book in any language to combine the expertise of two authors who are specialists in the written, archaeological and visual evidence from this period, a combination of particular importance to the iconoclasm debate. The authors have worked together to provide a comprehensive overview of the visual, written and other materials that together help clarify the complex issues of iconoclasm in Byzantium. In doing so they challenge many traditional assumptions about iconoclasm and set the period firmly in its broader political, cultural and social-economic context.

This volume, on the cult of the Theotokos (Virgin Mary) in Byzantium, focuses on textual and historical aspects of the subject, thus complementing previous work which has centred more on the cult of images of the Mother of God. The papers presented here, by an international team of scholars, consider the development and transformation of the cult from approximately the fourth through the twelfth centuries. The volume opens with discussion of the origins of the cult, and its Near Eastern manifestations, including the archaeological site of the Kathisma church in Palestine, which represents the earliest Marian shrine in the Holy Land, and Syriac poetic treatment of the Virgin. The principal focus, however, is on the 8th and 9th centuries in Byzantium, as a critical period when Christian attitudes toward the Virgin and her veneration were transformed. The book re-examines the relationship between icons, relics and the Virgin, asking whether increasing devotion to these holy objects or figures was related in any way. Some contributions consider the location of relics and later, icons, in Constantinople and other centres of Marian devotion; others explore gender issues, such as the significance of the Virgin's feminine qualities, and whether women and men identified with her equally as a holy figure. The aim of this volume is to build on recent work on the cult of the Virgin Mary in Byzantium and to explore areas that have not yet been studied. The rationale is critical and historical, using literary, artistic, and archaeological sources to evaluate her role in the development of the Byzantine understanding of the ways in which God interacts with creation by means of icons, relics, and the Theotokos.

9th-century Byzantium has always been viewed as a mid-point between Iconoclasm and the so-called Macedonian revival; in scholarly terms it is often treated as a ’dead’ century. The object of these papers is to question such an assumption. They present a picture of political and military developments, legal and literary innovations, artisanal production, and religious and liturgical changes from the Anatolian plateau to the Greek-speaking areas of Italy that are only now gradually emerging as distinct. Investigation of how the 9th-century Byzantine world was perceived by outsiders also reveals much about Byzantine success and failure in promoting particular views of itself. The chapters here, by an international group of scholars, embody current research in this field; they recover many lost aspects of 9th-century Byzantium and shed new light on the Mediterranean world in a transitional century. The papers in this volume derive from the 30th Spring Symposium of Byzantine Studies, held for the Society for the Promotion of Byzantine Studies at the University of Birmingham in March 1996.

The study of the family is one of the major lacunas in Byzantine Studies. Angeliki Laiou remarked in 1989 that ’the study of the Byzantine family is still in its infancy’, and this assertion remains true today. The present volume addresses this lacuna. It comprises 19 chapters written by international experts in the field which take a variety of approaches to the study of the Byzantine family, and embrace a chronological span from the later Roman to the late Byzantine empire. The context is established by chapters focusing on the Roman roots of the Byzantine family, the Christianisation of the family, and the nature of the family in contemporaneous cultures (the late antique west and the Islamic east). Key methodological approaches to the Byzantine family are highlighted and discussed, in particular prosopographical and life course approaches. The contribution of hagiography to the understanding of the Byzantine family is analysed by several authors; other chapters on the family and children in art and on the archaeology of the Middle Byzantine house explore the material evidence that can shed light on the Byzantine family. Overall, the diversity of families that existed in Byzantium (blood, fictive, metaphorical) is emphasised, and chapters consider the specific cases of ascetic, monastic, aristocratic and peasant families, as well as the imperial family, which is illuminated by the comparative case of a Caliphal family. The volume is topped and tailed by a Preface and an Afterword by the editors, which address the state of the field and consider the way ahead. Thus the volume is vital in putting the subject of the Byzantine Family in sharp focus and setting the research agenda for the future.