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This is the first of two volumes containing hagiographical narratives from medieval Central Europe. The lives of the saints in this volume, from the tenth to eleventh centuries, written not much later, are telling witnesses for the process of Christianization of Bohemia, Poland, Hungary and Dalmatia. Most of them became patrons of their region and highly venerated throughout the Middle Ages. The volume presents the first English translation of a legend of each of these saints with the most recent critical edition of the Latin original and prefaces discussing the textual tradition. In an appendix the extensive hagiographical literature of the saints is being critically surveyed.
Reflecting debate around hospitality and the Baltic Sea region, this open access book taps into wider discussions about reception, securitization and xenophobic attitudes towards migrants and strangers. Focusing on coastal and urban areas, the collection presents an overview of the responses of host communities to guests and strangers in the countries surrounding the Baltic Sea, from the early eleventh century to the twentieth. The chapters investigate why and how diverse categories of strangers including migrants, war refugees, prisoners of war, merchants, missionaries and vagrants, were portrayed as threats to local populations or as objects of their charity, shedding light on the current predicament facing many European countries. Emphasizing the Baltic Sea region as a uniquely multi-layered space of intercultural encounter and conflict, this book demonstrates the significance of Northeastern Europe to migration history.
The year 922 saw a series of remarkable face-to-face encounters in the steppes between Bukhara and the Middle Volga. Ibn Fadlan was an intrepid member of a diplomatic and religious mission from the distant caliphate in Baghdad to the ruler of the Volga Bulgars. His account gives a vivid eyewitness description of the peoples he came upon (whose appearance, rituals and filthy habits both fascinate and appal) and a famous depiction of a Viking Rus ship burial. It is unique testimony to burgeoning exchanges between several different cultures, and to the emergence of new political structures on the steppes. Yet the account survives only as part of a later composite work, raising questions of meaning and historical interpretation. This pioneering interdisciplinary study of Ibn Fadlan's text and the world he surveyed draws on a variety of specialists to give readers both 'the bigger picture' of cultural and economic change in Eurasia, Byzantium and the Muslim world, and hard facts, in the form of archaeological and numismatic data.
The latest title in the Central European Medieval Texts series contains the lives of saints who were canonized in the eleventh through thirteenth centuries in the newly Christianized countries of Central and Eastern Europe (Bohemia, Poland, Hungary, and Dalmatia). A rejoinder to the earlier volume in the series, the Saints of the Christianization Age of Central Europe (CEMT, Vol. 6), containing hermits, missionaries, and martyrs, this second volume of hagiography is dominated by political or ecclesiastical leaders who became saintly patrons of their region and were highly venerated throughout the Middle Ages. The legends in the volume present the two Hungarian holy kings Stephen and Ladislas, the holy duke Emeric, the Czech holy abbot Prokop of Sázava, three bishops, the Venetian-Hungarian Gellért of Csanád, the Polish Stanislas of Cracow (both martyrs), and the Dalmatian holy bishop Saint John of Trogir. Each “vita” is published in Latin original with an English translation and with prefaces discussing the textual tradition. Saints’ lives have been recognized as an invaluable source of information on social and economic history, the history of mentalities and everyday life, cultural history, and, above all, as a special genre with crucial importance and prevalence in medieval literature.
The Routledge Handbook of East Central and Eastern Europe in the Middle Ages, 500–1300 is the first of its kind to provide a point of reference for the history of the whole of Eastern Europe during the Middle Ages. While historians have recognized the importance of integrating the eastern part of the European continent into surveys of the Middle Ages, few have actually paid attention to the region, its specific features, problems of chronology and historiography. This vast region represents more than two-thirds of the European continent, but its history in general—and its medieval history in particular—is poorly known. This book covers the history of the whole region, from the Balkans to the Carpathian Basin, and the Bohemian Forest to the Finnish Bay. It provides an overview of the current state of research and a route map for navigating an abundant historiography available in more than ten different languages. Chapters cover topics as diverse as religion, architecture, art, state formation, migration, law, trade and the experiences of women and children. This book is an essential reference for scholars and students of medieval history, as well as those interested in the history of Central and Eastern Europe.
This volume examines the relationship between medieval cults of saints and regional and national identity formation in Europe both during and, to some extent, beyond the Middle Ages. It studies how collective identities have been expressed through saints’ cults and their appropriations in texts, visual representations, and music. Attention is given to various aspects of the role of medieval saints’ cults in European identity formation, as saints were used in the service of both religious and political agendas. Focusing on a range of European regions, this volume uses cults of medieval saints and their religious, cultural and political appropriations over time as a vehicle for studying changing cultural and social values. The articles here report research carried out under the European Science Foundation’s collaborative EuroCORECODE project: Symbols that Bind and Break Communities: Saints’ Cults as Stimuli and Expressions of Local, Regional, National and Universalist Identities (2010–2013/14), an international, interdisciplinary research venture funded by the National Research Councils of five countries: Austria, Denmark, Estonia, Hungary, and Norway.
The Oxford Handbook of Medieval Central Europe summarizes the political, social, and cultural history of medieval Central Europe (c. 800-1600 CE), a region long considered a "forgotten" area of the European past. The 25 cutting-edge chapters present up-to-date research about the region's core medieval kingdoms -- Hungary, Poland, and Bohemia -- and their dynamic interactions with neighboring areas. From the Baltic to the Adriatic, the handbook includes reflections on modern conceptions and uses of the region's shared medieval traditions. The volume's thematic organization reveals rarely compared knowledge about the region's medieval resources: its peoples and structures of power; its social life and economy; its religion and culture; and images of its past.
This book addresses the critical terminologies of place and space (and their role within medieval studies) in a considered and critical manner, presenting a scholarly introduction written by the editors alongside thematic case studies that address a wide range of visual and textual material. The chapters consider the extant visual and textual sources from the medieval period alongside contemporary scholarly discussions to examine place and space in their wider critical context, and are written by specialists in a range of disciplines including art history, archaeology, history, and literature.
It was far from inevitable that Rome would emerge as the spiritual center of Western Christianity in the early Middle Ages. After the move of the Empire's capital to Constantinople in the fourth century and the Gothic Wars in the sixth century, Rome was gradually depleted physically, economically, and politically. How then, asks Maya Maskarinec, did this exhausted city, with limited Christian presence, transform over the course of the sixth through ninth centuries into a seemingly inexhaustible reservoir of sanctity? Conventional narratives explain the rise of Christian Rome as resulting from an increasingly powerful papacy. In City of Saints, Maskarinec looks outward, to examine how Rome interacted with the wider Mediterranean world in the Byzantine period. During the early Middle Ages, the city imported dozens of saints and their legends, naturalized them, and physically layered their cults onto the city's imperial and sacred topography. Maskarinec documents Rome's spectacular physical transformation, drawing on church architecture, frescoes, mosaics, inscriptions, Greek and Latin hagiographical texts, and less-studied documents that attest to the commemoration of these foreign saints. These sources reveal a vibrant plurality of voices—Byzantine administrators, refugees, aristocrats, monks, pilgrims, and others—who shaped a distinctly Roman version of Christianity. City of Saints extends its analysis to the end of the ninth century, when the city's ties to the Byzantine world weakened. Rome's political and economic orbits moved toward the Carolingian world, where the saints' cults circulated, valorizing Rome's burgeoning claims as a microcosm of the "universal" Christian church.
Simultaneously real and unreal, the dead are people, yet they are not. The society of medieval Europe developed a rich set of imaginative traditions about death and the afterlife, using the dead as a point of entry for thinking about the self, regeneration, and loss. These macabre preoccupations are evident in the widespread popularity of stories about the returned dead, who interacted with the living both as disembodied spirits and as living corpses or revenants. In Afterlives, Nancy Mandeville Caciola explores this extraordinary phenomenon of the living's relationship with the dead in Europe during the five hundred years after the year 1000.Caciola considers both Christian and pagan beliefs, showing how certain traditions survived and evolved over time, and how attitudes both diverged and overlapped through different contexts and social strata. As she shows, the intersection of Christian eschatology with various pagan afterlife imaginings—from the classical paganisms of the Mediterranean to the Germanic, Celtic, Slavic, and Scandinavian paganisms indigenous to northern Europe—brought new cultural values about the dead into the Christian fold as Christianity spread across Europe. Indeed, the Church proved surprisingly open to these influences, absorbing new images of death and afterlife in unpredictable fashion. Over time, however, the persistence of regional cultures and beliefs would be counterbalanced by the effects of an increasingly centralized Church hierarchy. Through it all, one thing remained constant: the deep desire in medieval people to bring together the living and the dead into a single community enduring across the generations.