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'He probably knows more naval history than any English speaking man living. Pity he don't produce a great work instead of piddling about in the byways of naval history'. So wrote Alfred Thayer Mahan to Stephen Luce in 1890 about John Knox Laughton.
By official decree, Brazil celebrates its 500th anniversary in 2000: the modern history of the country dating from April, 1500, when a fleet commanded by Pedro Alvares Cabral anchored at Porto Seguro on the north-east coast of Bahia.
Nearly one hundred years after the death of Queen Victoria, Victorian history is, on the face of it, in remarkably good shape. Alongside Hitler, the period remains the staple fare of the English and Welsh sixth-form syllabus. In the universities - old and new - British nineteenth-century historians outnumber their eighteenth-century counterparts by about two to one.
How should we read the Crusades? The question begs a host of others, not least how do we read them, in the light of how we have read them in the past. Beginning as a historian of how the Crusades were regarded in their own high mediaeval time, Elizabeth Siberry has more recently constituted herself the historian of how they have since been regarded in our own.
This book is committed to two main propositions, one general and one more particular.
Historians and their publics: a consideration of Ludmilla Jordanova
In 1841, having unsuccessfully contested the Professorship of Natural History at University College London, W. S. Farquharson wrote to the College authorities as follows:
‘Do you recollect the date’, said Mr. Dick, looking earnestly at me, and taking up his pen to note it down, ‘when King Charles the First had his head cut off’?(1)
Eighteenth Century Collections Online (ECCO) is an immensely ambitious undertaking: over 150,000 texts in an online searchable database.
The work under review here owes its genesis to the Open University course of the same title, for which it is the core text. As such, it consists of ten interlinked essays, specially commissioned, on the broad theme of the dynamics of difference within and between world religious traditions.
'It is not necessary to be dull to write about history', Ged Martin remarks (p. 8). One suspects that many historians would add, 'but it helps'. This book is a wonderful antidote to that excessive seriousness. The style is crisp, paradox and aphorism abound – 'historians love paradoxes', Martin says (p.