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Hannah Barker’s book is a thorough and engaging evaluation of late medieval slave trading practices in the Mediterranean. The tile is taken from the 15th-century recollection and denunciation of an Alexandrian slave market by Felix Fabri, a German friar (p. 209).
The Andalusian jurist Abū Bakr al-Ṭurṭūshī (d. 1126) was once asked whether or not it was permissible to eat cheese imported into Alexandria from the Christian territories along the northern coastline of the Mediterranean. The question clearly intrigued al-Ṭurṭūshī, since he went to considerable lengths to research the subject before issuing his final response.
A stigma around the ill-defined genre of popular history lingers in the academy.
This is a very welcome addition to the study of dress in antiquity. While studies of clothing, bodily adornment and the body language of antiquity are becoming more frequent, a volume that considers the role of religious dress and the religious meanings of dress among Jews and Christians takes this research in new directions.
Contemporary interest in the period of the Crusades has intensified in the last decade or so, partly because of the inflammatory invocations of holy war and jihad made immediately after the traumatic events of 9/11.
Penelope Buckley’s recent monograph, The Alexiad of Anna Komnene sets out to present the first thorough literary study of Anna Komnene’s renowned 12th-century history. As a literature specialist first and foremost, whose background is in English drama and poetry (p. 290), in many ways Buckley succeeds in her brief.
The Ottoman Empire, over the course of its existence, evolved a cultural synthesis of strands coming from its Arab, Persian and Byzantine antecedents, as well as the folk culture of its constituent populations. Culinary traditions were part of this legacy, and the taste for sweets an ever popular and refined element, constituting a repertoire extending into modern Turkey and the Middle East.
The main charateristic of Crusade studies in the post-Runciman era has been expansion and diversification (much like the crusading ‘movement’ itself). One of many new ways into the topic is to focus on how crusades and crusading were received, understood and interpreted by different social groupings.
Theodore Ziolkowski has been writing in the fields of German literature (especially Hermann Hesse) and comparative literature for some 50 years. One of his abiding interests has been an examination of what happens to the mythology, themes and plots embedded in works of ancient literature when modern writers and other artists encounter them.
This is a short book on a big topic. It seeks to challenge the standard narrative of European political thought, by offering a sharply revisionist account of its foundations.