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Journal articles on the topic 'Late Antique and Medieval Studies'

Author: Grafiati

Published: 4 June 2021

Last updated: 3 February 2022

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1

WELTON, MEGAN. "THE CITY SPEAKS: CITIES, CITIZENS, AND CIVIC DISCOURSE IN LATE ANTIQUITY AND THE EARLY MIDDLE AGES." Traditio 75 (2020): 1–37. http://dx.doi.org/10.1017/tdo.2020.2.

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This article investigates how civic discourse connects the virtue of citizens and the fortunes of cities in a variety of late antique and early medieval sources in the post-Roman west. It reveals how cities assume human qualities through the rhetorical technique of personification and, crucially, the ways in which individuals and communities likewise are described with civic terminology. It also analyzes the ways in which the city and the civic community are made to speak to one another at times of crisis and celebration. By examining a diverse range of sources including epideictic poetry, chronicles, hagiographies, and epigraphic inscriptions, this article addresses multiple modes of late antique and early medieval thought that utilize civic discourse. It first explores how late antique and early medieval authors employed civic discourse in non-urban contexts, including how they conceptualized the interior construction of an individual's mind and soul as a fortified citadel, how they praised ecclesiastical and secular leaders as city structures, and how they extended civic terminology to the preeminently non-urban space of the monastery. The article then examines how personified cities spoke to their citizens and how citizens could join their cities in song through urban procession. Civic encomia and invective further illustrate how medieval authors sought to unify the virtuous conduct of citizens with the ultimate fate of the city's security. The article concludes with a historical and epigraphic case study of two programs of mural construction in ninth-century Rome. Ultimately, this article argues that the repeated and emphatic exhortations to civic virtue provide access to how late antique and early medieval authors sought to intertwine the fate of the city with the conduct of her citizens, in order to persuade their audiences to act in accordance with the precepts of virtue.

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MacKechnie, Johan. "Transmitting and Circulating the Late Antique and Byzantine Worlds (Medieval Mediterranean)." Al-Masāq 32, no. 3 (September 1, 2020): 372–74. http://dx.doi.org/10.1080/09503110.2020.1815303.

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3

Palmén, Ritva. "Our Inner Custodian." Journal of Medieval and Early Modern Studies 50, no. 2 (May 1, 2020): 199–231. http://dx.doi.org/10.1215/10829636-8219530.

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Current approaches to understanding shame are rooted in controversial and even radically contrasting assumptions about shame and its relevance for social interaction and individual well-being. Classical and medieval sources themselves embrace surprisingly various notions about the workings of shame. While the Aristotelian tradition prevails in late antique and medieval philosophical psychology, it is also possible to discern a parallel tradition of shame that adapts and exploits Latin Stoic and eclectic material. This article surveys this largely unexplored Latin tradition (Cicero and Ambrose) and its treatment in later moral-philosophical and pastoral debates (Gregory the Great, Richard of St. Victor, Thomas Aquinas, Albert the Great, and William Peraldus). Late antique and medieval Christian authors regard a positive responsiveness to shame as a constructive habit signaling the ability to live a socially harmonious life. The discussion demonstrates the inherent moral value of shame (and other self-reflexive emotions) and the constitutive role of shame for moral agency.

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Millar, Fergus. "Inscriptions, Synagogues and Rabbis in Late Antique Palestine." Journal for the Study of Judaism 42, no. 2 (2011): 253–77. http://dx.doi.org/10.1163/157006311x544382.

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AbstractThe numerous works of “rabbinic” literature composed in Palestine in Late Antiquity, all of which are preserved only in medieval manuscripts, offer immense possibilities for the historian, but also present extremely perplexing problems. What are their dates, and when did each come to be expressed in a consistent written form? If we cannot be sure about the attribution of sayings to individual named rabbis, how can we relate the material to any intelligible period or social context? In this situation, it is natural and right to turn to contemporary evidence, archaeological, iconographic and epigraphic. The primary archaeological evidence is provided by the large (and increasing) number of excavated synagogues. But, it has been argued, rabbinic texts are not centrally concerned with synagogues or the congregations which met in them. So perhaps “rabbinic Judaism” and “synagogal Judaism” are two separate systems. Alternatively, the epigraphic evidence attests individuals who are given the title “rabbi,” and these inscriptions, on stone or mosaic, include some which derive from synagogues. But perhaps “rabbi,” in this context, was merely a current honorific term, and these are not the “real” rabbis of the texts? It will be argued that this distinction is gratuitous, and that in any case the largest and most important synagogue-inscription, that from Rehov, both is “rabbinic” in itself and mentions rabbis as religious experts.

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van Bladel, Kevin. "Heavenly cords and prophetic authority in the Quran and its Late Antique context." Bulletin of the School of Oriental and African Studies 70, no. 2 (June 2007): 223–46. http://dx.doi.org/10.1017/s0041977x07000419.

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AbstractThe asbāb mentioned in five passages of the Quran have been interpreted by medieval Muslims and modern scholars as referring generally to various “ways”, “means”, and “connections”. However, the word meant something more specific as part of a biblical-quranic “cosmology of the domicile”. The asbāb are heavenly ropes running along or leading up to the top of the sky-roof. This notion of sky-cords is not as unusual as it may seem at first, for various kinds of heavenly cords were part of Western Asian cosmologies in the sixth and seventh centuries ce. According to the Quran, a righteous individual may ascend by means of these cords to heaven, above the dome of the sky, where God resides, only with God's authorization. The heavenly cords are a feature of quranic cosmology and part of a complex of beliefs by which true prophets ascend to heaven and return bearing signs.

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Newfield, Timothy P., and Inga Labuhn. "Realizing Consilience in Studies of Pre-Instrumental Climate and Pre-Laboratory Disease." Journal of Interdisciplinary History 48, no. 2 (August 2017): 211–40. http://dx.doi.org/10.1162/jinh_a_01126.

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A special issue of the journal Quaternary Science Reviews—entitled “Mediterranean Holocene Climate, Environment and Human Societies”—demonstrates why and how historians interested in premodern environmental history should work collaboratively across disciplinary boundaries to draw conclusions. A series of mini–case studies and a survey of recent scholarship, as prompted by this collection, explores the advantages and challenges of attempting to realize such consilience. Although the special issue focuses on Mediterranean Europe during the late antique–medieval periods, all historians interested in the complex relationship between climate and societal change will find that it yields deeper reflections and issues.

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Johnson, David. "Book Review: Coptic Christology in Practice: Incarnation and Divine Participation in Late Antique and Medieval Egypt." Theological Studies 70, no. 2 (May 2009): 482–83. http://dx.doi.org/10.1177/004056390907000225.

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Terry, John T. R. "Æthelwulf’s De abbatibus and the Anglo-Saxon Ecological Imagination." Journal of Medieval and Early Modern Studies 49, no. 3 (September 1, 2019): 479–500. http://dx.doi.org/10.1215/10829636-7724625.

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Modern scholarship on early medieval views of nature tends to rely too heavily on binary interpretations of positive and negative representations. This article uses an early ninth-century Anglo-Latin poem, Æthelwulf’s De abbatibus (“On the abbots” of an unknown Northumbrian monastic community), as a window into the ways in which early medieval people saw their natural world not as a passive space for human activity, but as an active participant in religious life. This reading comports with ecocritical interpretations of Æthelwulf’s poem alongside contemporary Anglo-Saxon stone sculpture. An understudied text, Æthelwulf’s De abbatibus provides an opportunity to understand how early medieval people could situate nature at a narrative’s center, crediting it with the capacity to shape religious behavior and belief. Æthelwulf’s work should be seen among a rich late antique and early medieval literary and artistic tradition of ecological imagination, in which nature was an interpretive key for articulating religious identity and community.

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Russo, Francesco. "The Printed Illustration of Medieval Architecture in Pre-Enlightenment Europe." Architectural History 54 (2011): 119–70. http://dx.doi.org/10.1017/s0066622x00004020.

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The aim of this article is to bring to the attention of readers a series of significant examples of texts printed prior to 1700 and illustrated with images of medieval architecture in continental Europe. British illustrations of buildings and ruins from the Middle Ages have received relevant attention from modern scholarly writers, but studies of analogous continental examples are lacking. Illustrations of medieval architecture have been little considered in most studies of the Early Modern period, as compared with those of their sixteenth-to eighteenth-century counterparts. In addition, the few studies that do exist of the interest in medieval buildings and illustration of them, prior to the ‘age of mechanical reproduction’, have generally been restricted to monographs on individual antiquarians or else have focused on Enlightenment, Romantic and Positivist criticism, and have tended to concentrate on medieval revivalism. Furthermore, with the exception of a few studies on the perception of the Romanesque, the most frequently investigated category has been the Gothic. Hence, despite the existence of some crucial works, the perspectives adopted in research into Early Modern attitudes to medieval architecture have inevitably been limited. We still lack any comprehensive overview of the architecture of the Middle Ages as a whole (that is, including the Late Antique / Early Christian era), or any studies showing genuine interest in the late Renaissance and Baroque roots of subsequent antiquarian medievalism. This article, therefore, attempts to begin to fill such a lacuna by studying the architectural aspect of those pre-Enlightenment illustrations of medieval antiquities that appeared in continental Europe, and by considering scholars’ awareness of the entire medieval millennium.

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Theodoropoulos, Panagiotis. "Did the Byzantines call themselves Byzantines? Elements of Eastern Roman identity in the imperial discourse of the seventh century." Byzantine and Modern Greek Studies 45, no. 1 (February 2, 2021): 25–41. http://dx.doi.org/10.1017/byz.2020.28.

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This article examines the term ‘Byzantine’ as it appears in the 678 Sacra of Constantine IV to Pope Donus. Unlike most other late antique and medieval usages of the term, that is, to describe individuals from Constantinople, the Emperor used the term in relation to Palestinian, Cilician and Armenian monastic communities in Rome. The article considers a number of possible readings of the term and suggests that, in the context of distinction between Eastern and Western Romans, the term functioned as a designation for Eastern Romans.

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Beckwith, Carl. "Coptic Christology in Practice: Incarnation and Divine Paticipation in Late Antique and Medieval Egypt â By Stephen J. Davis." Religious Studies Review 35, no. 4 (December 2009): 279–80. http://dx.doi.org/10.1111/j.1748-0922.2009.01387_40.x.

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Higton, Mike. "Coptic Christology in Practice: Incarnation and Divine Participation in Late Antique and Medieval Egypt â By Stephen J. Davis." International Journal of Systematic Theology 12, no. 1 (January 2010): 108–11. http://dx.doi.org/10.1111/j.1468-2400.2009.00411.x.

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Classen, Albrecht. "Historia Apollonii regis Tyri: A Fourteenth-Century Version of a Late Antique Romance. Ed. from Vatican City, Biblioteca Apostolica Vaticana, MS Vaticanus Latinus 1961, by William Robins. Toronto Medieval Latin Texts. Toronto: Pontifical Institute of Mediaeval Studies, 2019, xi, 123 pp., 1 b/w ill." Mediaevistik 32, no. 1 (January 1, 2020): 497–98. http://dx.doi.org/10.3726/med.2019.01.136.

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One of the great medieval bestsellers, actually since the second or third century C.E., was the Historia Apollonii regis Tyri, extant not only in countless Latin manuscripts and then early modern prints, but also in numerous vernaculars. The present edition of Ms. Vaticanus Latinus 1961 makes available a highly trustworthy version from the middle of the fourteenth century copied in northern or central Italy, which contains part of a world chronicle, the Historie by Riccobaldo of Ferrara, into which the Historia Apollonii is embedded. Marginal notes indicate that this manuscript was in the possession of Giacomo di Giovanni Orsini in 1397, a good dating instrument, the terminus ad quem for our text. The language is mostly in classical or late antique Latin, but there are inferences from medieval Italian.

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Magnusson, Andrew D. "The Eastern Frontier: Limits of Empire in Late Antique and Early Medieval Central Asia, written by Robert Haug." Medieval Encounters 26, no. 6 (February 11, 2021): 612–14. http://dx.doi.org/10.1163/15700674-12340091.

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Bowman, Brad B. "The Monastery as Tavern and Temple in Medieval Islam: The Case for Confessional Flexibility in the Locus of Christian Monasteries." Medieval Encounters 27, no. 1 (May 26, 2021): 50–77. http://dx.doi.org/10.1163/15700674-12340094.

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Abstract This article examines the diverse nature of Muslim interest in Christian monasteries during the medieval Islamic period. According to a variety of contemporary accounts, Muslim visitation to monasteries often involved wine consumption and licentious behavior on the part of the elites. While not dismissing this possibility, this research suggests that there was often a greater religious dimension to Muslim fascination with monastic sites. Sacred shrines throughout the late antique Levant had, after all, been held in esteem for their hospitality and miraculous powers long before the arrival of Islam. This examination contends that Muslim interest in such Christian shrines and monasteries represents a dynamic, flexible confessional environment at the dawning of Islam. The pious spirit of pilgrimage and ziyāra/visitation was simply transferred into a new religious context; one that was defined by its fluid character and amorphous sectarian lines.

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Iribarren, I. "Vera Philosophia: Studies in Late Antique, Early Medieval, and Renaissance Christian Thought. By GIULIO D'ONOFRIO. English text by JOHN GAVIN, SJ." Journal of Theological Studies 61, no. 1 (August 31, 2009): 391–93. http://dx.doi.org/10.1093/jts/flp101.

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Dzon, Mary. "Jesus and the Birds in Medieval Abrahamic Traditions." Traditio 66 (2011): 189–230. http://dx.doi.org/10.1017/s0362152900001148.

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As is well known, the three “Peoples of the Book” have in common versions of the tale of Abraham: the “Father of Faith,” who, in return for his willingness to sacrifice his son Isaac, was promised descendants as numerous as the stars (Exod. 32:13; cf. Qur'an 2:131–33).1It is less well known that, in the Middle Ages, the three religions shared versions of a legend about Jesus dating from late antiquity: the tale that Jesus once brought clay birds to life.2Thelocus classicusfor this legend, which is not found in the New Testament, is theInfancy Gospel of Thomas(hereafter IGT), an apocryphal text that focuses on the childhood of Christ, particularly his amazing deeds and words. This text is believed to have been composed in Greek in the second century, though it circulated in many languages and was variously appropriated in the late-antique and medieval periods.3An examination of the motif of Jesus bringing clay birds to life reveals the complex transmission history of the IGT and its derivatives, in both East and West, over the course of many centuries.4More broadly, this story about the legendary Christ Child (an adult in the Jewish version, actually) and his command over the animal kingdom specifically shows the different faiths' understanding of the source and extent of Jesus's power and suggests a reaction to one or both of the other groups. The appropriation of the legend in each case tells us something about each faith's convictions about the way God's power could work in Jesus, and something about how each group viewed Jesus's childhood.

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Djurslev, Christian Thrue. "Hrabanus Maurus’ Post-Patristic Renovation of 1 Maccabees 1:1–8." Open Theology 7, no. 1 (January 1, 2021): 271–88. http://dx.doi.org/10.1515/opth-2020-0160.

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Abstract In this article, I examine Hrabanus Maurus’ exegesis of the opening verses of 1 Maccabees, which preserves a concise account of Alexander the Great’s career. My main goal is to demonstrate how Hrabanus reinterpreted the representation of the Macedonian king from 1 Maccabees. To this end, I employ transformation theory, which enables me to analyze the ways in which Hrabanus updated the meaning of the biblical text. I argue that Hrabanus turned the negative Maccabean narrative of Alexander into a positive representation that was attractive to contemporary readers. I support this argument by focusing on Hrabanus’ recourse to Latin sources, primarily the late antique authors Jerome, Orosius, and Justin, an epitomist of Roman history. I find that Hrabanus challenged Jerome’s interpretations, neutralized much of Orosius’ negative appraisal of Alexander, and amplified the laudatory passages of Justin, which generated a new image of the ancient king. The present article thus contributes to three fields: medieval exegesis of biblical texts, Carolingian reinterpretation of the patristic heritage, and the reception of Alexander the Great.

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Utz, Richard. "Medieval Science Fiction, eds Carl KearsandJamesPaz. King’s College London Medieval Studies XXIV (London: Centre for Late Antique & Medieval Studies/Boydell & Brewer, 2016). Pp. xxvii + 304. Hardback £60.00. ISBN 978-0-9539-8388-9." Mediaeval Journal 7, no. 2 (January 2017): 163–65. http://dx.doi.org/10.1484/j.tmj.5.117377.

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Wood, Jamie. "Prudentius, Spain, and Late Antique Christianity: Poetry, Visual Culture, and the Cult of Martyrs / The Religious Worlds of the Laity in Late Antique Gaul / Churches and Social Power in Early Medieval Europe: Integrating Archaeological and Historical Approaches / New Directions in European Medieval Archaeology: Spain and Italy Compared. Essays for Riccardo Francovich." Al-Masāq 32, no. 2 (May 3, 2020): 211–18. http://dx.doi.org/10.1080/09503110.2020.1767880.

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Lynch, Ryan J. "Self-Revision and the Arabic Historical Tradition: Identifying Textual Reuse and Reorganization in the Works Of Al-Balā Dhurāi." Medieval Globe 6, no. 1 (2020): 9–30. http://dx.doi.org/10.17302/tmg.6-1.2.

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While there is growing historiographical analysis of the reuse of circulating narrative materials in medieval books from various textual traditions, there have been fewer studies of the late antique and early medieval periods that have considered the process of authorial self-revision. This is especially the case with early Arabic/Islamicate texts. This study is a discussion of the historical material that is reused in the two surviving Arabic works of the Muslim author al-Balādhurī (d. ca. 892 CE/279 AH), material which appears in his Kitāb Futūḥ al-buldān (The Book of the Conquest of Lands) and that was apparently reused in his Ansāb al-Ashrāf (The Lineage of Nobles). In discussing how al-Balādhurī recycled this information and emplotted it in verbatim and near-verbatim forms, it shows how shifting the location of these shared traditions demonstrates the different goals of his two books and also showcases his work as an author: in the former, he places an emphasis on the creation of early Islamic institutions; in the later, he eulogizes the character and qualities of Islam's earliest leaders. Additionally, all of the reused material discussed here was identified through computer meditated analysis, so this study also highlights how the tools of the digital and computational humanities demonstrate immense promise in enhancing and expediting the research of scholars across the medieval globe.

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Kotsis, Kriszta. "Ildar Garipzanov, Caroline Goodson, and Henry Maguire, ed., Graphic Signs of Identity, Faith, and Power in Late Antiquity and the Early Middle Ages. Cursor Mundi, 27, Turnhout: Brepols, 2017, xviii, 392 p., 141 ill." Mediaevistik 32, no. 1 (January 1, 2020): 377–79. http://dx.doi.org/10.3726/med.2019.01.73.

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Late antique and early medieval graphic signs have traditionally been studied by narrowly focused specialists leading to the fragmentation and decontextualization of this important body of material. Therefore, the volume aims “to deepen interdisciplinary research on graphic signs” (7) of the third through tenth centuries, with contributions from archaeologists, historians, art historians, a philologist, and a paleographer. Ildar Garipzanov’s introduction defines the central terms (sign, symbol, graphicacy), calls for supplanting the text-image binary with “the concept of the visual-written continuum” (15), and argues that graphicacy was central to visual communication in this period. He emphasizes the agency of graphic signs and notes that their study can amplify our understanding of the definition of personal and group identity, the articulation of power, authority, and religious affiliation, and communication with the supernatural sphere.

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Hicks, Leonie. "Locating the Middle Ages: The Spaces and Places of Medieval Culture. Edited by JulianWeiss and SarahSalih. King's College London Centre for Late Antique & Medieval Studies. 2012. xxxvi + 250pp. £50.00." History 99, no. 337 (September 15, 2014): 674–75. http://dx.doi.org/10.1111/1468-229x.12078_3.

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Matthew, D. J. A. "Kings and kingship in medieval Europe. Edited by Anne J. Duggan. (King's College London Medieval Studies, 10.) Pp. xv + 440 incl. 10 figs. + 17 plates. London: Centre for Late Antique and Medieval Studies, King’s College London, 1993. £20. 0 9513085 8 0." Journal of Ecclesiastical History 48, no. 1 (January 1997): 149–50. http://dx.doi.org/10.1017/s0022046900012148.

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HUFFMAN, JOSEPH P. "The Donation of Zeno: St Barnabas and the Origins of the Cypriot Archbishops' Regalia Privileges." Journal of Ecclesiastical History 66, no. 2 (April 2015): 235–60. http://dx.doi.org/10.1017/s0022046914002073.

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This article explores medieval and Renaissance evidence for the origins and meaning of the imperial regalia privileges exercised by the Greek archbishops of Cyprus, said to have been granted by the Emperor Zeno (c. 425–91), along with autocephaly, upon the discovery of the relics of the Apostle Barnabas. Though claimed to have existed ab antiquo, these imperial privileges in fact have their origin in the late sixteenth century and bear the characteristics of western Latin ecclesial and political thought. With the Donation of Constantine as their prototype, they bolster the case made to the Italians and the French for saving Christian Cyprus from the Turks.

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Stoddart, Simon, Pier Matteo Barone, Jeremy Bennett, Letizia Ceccarelli, Gabriele Cifani, James Clackson, Irma della Giovampaola, et al. "OPENING THE FRONTIER: THE GUBBIO–PERUGIA FRONTIER IN THE COURSE OF HISTORY." Papers of the British School at Rome 80 (September 24, 2012): 257–94. http://dx.doi.org/10.1017/s0068246212000128.

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The frontier between Gubbio (ancient Umbria) and Perugia (ancient Etruria), in the northeast part of the modern region of Umbria, was founded in the late sixth centurybc. The frontier endured in different forms, most notably in the late antique and medieval periods, as well as fleetingly in 1944, and is fossilized today in the local government boundaries. Archaeological, documentary and philological evidence are brought together to investigate different scales of time that vary from millennia to single days in the representation of a frontier that captured a watershed of geological origins. The foundation of the frontier appears to have been a product of the active agency of the Etruscans, who projected new settlements across the Tiber in the course of the sixth centurybc, protected at the outer limit of their territory by the naturally defended farmstead of Col di Marzo. The immediate environs of the ancient abbey of Montelabate have been studied intensively by targeted, systematic and geophysical survey in conjunction with excavation, work that is still in progress. An overview of the development of the frontier is presented here, employing the data currently available.

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Schroeder, Caroline T. "Coptic Christology in Practice: Incarnation and Divine Participation in Late Antique and Medieval Egypt. By Stephen J. Davis. Oxford Early Christian Studies. Oxford: Oxford University Press, 2008. xviii + 371 pp. $130.00 cloth." Church History 78, no. 4 (November 27, 2009): 884–86. http://dx.doi.org/10.1017/s0009640709990643.

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Napol’skich, Vladimir. "Ermanarichs arctoi gentes (Jordanes Getica, 116)." Ancient Civilizations from Scythia to Siberia 22, no. 1 (July 26, 2016): 26–54. http://dx.doi.org/10.1163/15700577-12341294.

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The well-knowm fragment from Jordanes Getica (116) containing the list of northern peoples allegedly conquered by the Gothic king Ermanarich is reconsidered taking into account the long history of studies, data of other late antique and early medieval sources and onomastics of Finno-Ugric, Iranian and North Caucasian languages. The list is considered to be originally a Gothic poetical memorandum similar to other Germanic thulas (as, e.g., in “Widsith”) introduced into Latin text and partly latinized. The beginning of the list is determined after the syntax of the sentence where it is included and later interpunction of manuscripts. Beginning with the Gothic word thiudos ‘peoples’ (Acc. pl.) the list is reconstructed as enumeration of ethnic groups and territories along the way from the Baltic over the Ladoga Lake to the upper Volga and down the Volga River up to its mouth and the North Caucasian steppe up to the Black Sea and, probably, Crimea. This must have been a way discovered by a Gothic expedition in the middle of the 4th c., when the Goths were very active in the Volga basin as it may be seen from the archaeological materials. All the names of the list are localized and interpreted with minimal emendations since they have either good parallels in historical sources or modern onomastics or may be understood as fragments of Gothic text. The results are shown on the map (Fig. 3).

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MILLS, MALDWYN. "Lazamon. Contexts, language, and interpretation. Edited by Rosamund Allen, Lucy Perry and Jane Roberts. (King's College London Medieval Studies.) Pp. xii+493. London: Centre for Late Antique and Medieval Studies, King's College London, 2002. £21. 0 9539838 1 1; 0953 217X." Journal of Ecclesiastical History 55, no. 3 (July 2004): 580–82. http://dx.doi.org/10.1017/s0022046904500805.

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Paul, Jürgen. "Robert Haug, The Eastern Frontier. Limits of Empire in Late Antique and Early Medieval Central Asia, London: I.B.Tauris, 2019, xi, 296 pp. 7 maps, ISBN (hardbound) 978-1-7883-1003-1." Der Islam 97, no. 1 (May 4, 2020): 267–69. http://dx.doi.org/10.1515/islam-2020-0016.

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Knust, Jennifer, and Tommy Wasserman. "Earth Accuses Earth: Tracing What Jesus Wrote on the Ground." Harvard Theological Review 103, no. 4 (October 2010): 407–46. http://dx.doi.org/10.1017/s0017816010000799.

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The story of the woman taken in adultery (John 7:53–8:11) has a long, complex history. Well-known in the Latin West, the story was neglected but not forgotten in the East. Incorporated within Late Antique and Early Medieval Gospel manuscripts, depicted in Christian art, East and West, and included within the developing liturgies of Rome and Constantinople, the passage has fascinated interpreters for centuries despite irregularities in its transmission.1 Throughout this long history, one narrative detail has been of particular interest: the content and significance of Jesus— writing. Discussed in sermons, elaborated in manuscripts, and depicted in magnificent illuminations, Jesus— writing has inspired interpreters at least since the fourth century, when Ambrose of Milan first mentioned it. Offering his opinion on the propriety of capital punishment, the bishop turned to the pericope in order to argue that Christians do well to advocate on behalf of the condemned since, by doing so, they imitate the mercy of Christ. Nevertheless, he averred, the imposition of capital punishment remains an option for Christian rulers and judges. After all, God also judges and condemns, as Christ showed when, responding to the men questioning him and accusing the adulteress, he wrote twice on the ground. Demonstrating that “the Jews were condemned by both testaments,” Christ bent over and wrote “with the finger with which he had written the law,” or so the bishop claimed.2 Ambrose offered a further conjecture in a subsequent letter: Jesus wrote “earth, earth, write that these men have been disowned,” a saying he attributes to Jeremiah (compare Jer 22:29),3. As Jeremiah also explains, “Those who have been disowned by their Father are written on the ground,” but the names of Christians are written in heaven.4

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Spielmann, Richard M. "Caesarius of Arles: The Making of a Christian Community in Late Antique Gaul. By William E. Klingshirn. Cambridge Studies in Medieval Life and Thought, fourth series. Cambridge, U.K.: Cambridge University Press, 1994. xix + 317 pp." Church History 64, no. 2 (June 1995): 258–59. http://dx.doi.org/10.2307/3167913.

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Kurdybaylo, Dmitry, and Inga Kurdybaylo. "“Jonah’s gourd” and its early Byzantine interpretations." European Journal of Humour Research 9, no. 2 (July 20, 2021): 36–51. http://dx.doi.org/10.7592/ejhr2021.9.2.455.

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Many modern scholars consider the Old Testament book of Jonah being written in a boldly parodic manner. The narrative engages many details that sound humorous for a modern reader. However, from the standpoint of late Antique and early Medieval patristic exegesis, it is often unclear whether Byzantine interpreters perceived such passages laughable or at least inappropriate for a prophetic writing. This study presents a few examples of early Byzantine commentaries to the episode with Jonah and a gourd (Jonah 4:6–11). None of the commentaries expresses any explicit amusement caused by the discussed text. However, the style, method, or context of each commentary appears to be passing the traditional bounds of Bible interpretation. The earlier interpreters adhere to the most expected moral reading of Jonah 4, but they use epithets, metaphors, or omissions, which produce the effect of paradox comparable to the biblical wording itself. The later commentaries tend to involve unexpected and even provocative senses. In such interpretations, God can be thought of as being able to play with a human or even to fool and deceive. What seems us humorous in the Bible, Byzantine commentators take primarily as a paradox, which they did not explain or remove but elaborate further paradoxically. The later an interpreter is, the bolder his paradoxical approach appears. The results of the study provide some clues to understanding how the interpretation of humorous, parodic, or ironical passages were developing in the history of Byzantine intellectual culture.

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Neumann, Friederike. "Sarah Bowden and Annette Volfing, eds., Punishment and Penitential Practices in Medieval German Writing. (King’s College London Medieval Studies 26.) [London]: King’s College London, Centre for Late Antique and Medieval Studies, 2018. Pp. xi, 209. $99. ISBN: 978-1-8977-4734-6.Table of contents available online at https://boydellandbrewer.com/punishment-and-penitential-practices-in-medieval-german-writing-hb.html." Speculum 95, no. 2 (April 1, 2020): 525–26. http://dx.doi.org/10.1086/708201.

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Debiais, Vincent. "Antony Eastmond, ed., Viewing Inscriptions in the Late Antique and Medieval World. Cambridge and New York: Cambridge University Press, 2015. Pp. xvii, 261; 72 black-and-white figures. $99.99. ISBN: 978-1-107-09241-9.Table of contents available online at http://www.cambridge.org/na/academic/subjects/classical-studies/classical-art-and-architecture/viewing-inscriptions-late-antique-and-medieval-world (accessed 20 July 2016)." Speculum 91, no. 4 (October 2016): 1103–4. http://dx.doi.org/10.1086/687900.

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Van D'Elden, Stephanie Cain. "Julia C. Walworth, Parallel Narratives: Function and Form in the Munich Illustrated Manuscripts of “Tristan” and “Willehalm von Orlens.”. (King's College London Medieval Studies, 20.) London: Centre for Late Antique and Medieval Studies, King's College London, 2007. Pp. xxiv, 345; 63 black-and-white figures and 2 tables. £23." Speculum 86, no. 1 (January 2011): 277–79. http://dx.doi.org/10.1017/s0038713410004598.

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Papaconstantinou, Arietta. "Coptic Christology in practice. Incarnation and divine participation in late antique and medieval Egypt. By Stephen J. Davis. (Oxford Early Christian Studies.) Pp. xvii+371 incl. 16 figs. Oxford: Oxford University Press, 2008. £65. 978 0 19 925862 8." Journal of Ecclesiastical History 61, no. 3 (June 11, 2010): 586–88. http://dx.doi.org/10.1017/s0022046910000291.

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FOOT, SARAH. "Essays on Anglo-Saxon and related themes in memory of Lynne Grundy. Edited by Jane Roberts and Janet Nelson. (King's College London Medieval Studies, 17.) Pp. xviii+590 incl. frontispiece, 4 plates and 6 tables. London: Centre for Late Antique and Medieval Studies, King's College London, 2000. £30. 0 9522119 9 8; 0953 217X." Journal of Ecclesiastical History 54, no. 2 (April 2003): 319–89. http://dx.doi.org/10.1017/s0022046903397234.

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Halsall, Guy. "Caesarius of Aries. The making of a Christian community in late antique Gaul. By William E. Klingshirn. (Cambridge Studies in Medieval Life and Thought, 4th ser., 22.) Pp. xx + 319 incl. 2 maps. Cambridge: Cambridge University Press, 1994. £40. 0521 43095 X." Journal of Ecclesiastical History 47, no. 1 (January 1996): 122–24. http://dx.doi.org/10.1017/s0022046900018741.

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Roskam, Geert. "APULEIUS, PHILOSOPHUS PLATONICUS - (C.) Moreschini Apuleius and the Metamorphoses of Platonism. (Nutrix. Studies in Late Antique, Medieval and Renaissance Thought 10.) Pp. 420, colour ill. Turnhout: Brepols, 2015. Paper, €110. ISBN: 978-2-503-55470-9." Classical Review 67, no. 2 (April 24, 2017): 420–22. http://dx.doi.org/10.1017/s0009840x17000750.

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Ferreiro, A. "Caesarius of Arles, The Making of a Christian Community in Late Antique Gaul. By William E. Klingshirn. Cambridge Studies in Medieval Life and Thought. Fourth series, 22. New York: Cambridge University Press, 1994. 320 pp. $59.95." Journal of Church and State 38, no. 1 (January 1, 1996): 192–93. http://dx.doi.org/10.1093/jcs/38.1.192.

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Humphries, Mark. "A. Gillett, Envoys and Political Communication in the Late Antique West, 411–533 (Cambridge Studies in Medieval Life and Thought, Fourth Series, 55). Cambridge: Cambridge University Press, 2003. Pp. xxiv + 335. ISBN 0-521-81349-2. £47.50/US$65.00." Journal of Roman Studies 95 (November 2005): 273–74. http://dx.doi.org/10.1017/s007543580000280x.

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Vocino, Giorgia. "Edward M. Schoolman, Rediscovering Sainthood in Italy: Hagiography and the Late Antique Past in Medieval Ravenna. (The New Middle Ages.) New York: Palgrave Macmillan, 2016. Pp. xxvi, 202; 6 black-and-white figures and 4 tables. $99.99. ISBN: 978-1-349-93225-2." Speculum 94, no. 3 (July 2019): 896–98. http://dx.doi.org/10.1086/703736.

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Bouchard, Constance B. "Madeleine Gray, ed., Rewriting Holiness: Reconfiguring “Vitae”, Re-signifying Cults. (King’s College London Medieval Studies 25.) London: King’s College London, Centre for Late Antique and Medieval Studies, 2017. Pp. xii, 322; 10 black-and-white figures and 4 musical examples. $99. ISBN: 978-0-9539838-9-6.Table of contents available online at https://boydellandbrewer.com/rewriting-holiness-hb.html." Speculum 93, no. 3 (July 2018): 851–52. http://dx.doi.org/10.1086/698470.

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Anderson, Benjamin. "Public clocks in late antique and early medieval Constantinople." Jahrbuch der Österreichischen Byzantinistik 64 (2015): 23–32. http://dx.doi.org/10.1553/joeb64s23.

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Dailey, E. T. "Viewing Inscriptions in the Late Antique and Medieval World." Al-Masāq 28, no. 1 (January 2, 2016): 87–89. http://dx.doi.org/10.1080/09503110.2016.1152808.

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Nicholas-Twining, Timothy. "Religious obedience and political resistance in the early modern world. Jewish, Christian and Islamic philosophers addressing the Bible. Edited by Luisa Simonutti . (Studies in Late Antique, Medieval and Renaissance Thought, 7.) Pp. 489 incl. colour frontispiece. Turnhout: Brepols, 2014. €105 (paper). 978 2 503 55163 0." Journal of Ecclesiastical History 69, no. 1 (January 2018): 158–59. http://dx.doi.org/10.1017/s0022046917001567.

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Guyon, Jean. "À propos d'un livre récent: Césaire, évêque d'Arles, et sa pastorale - WILLIAM E. KLINGSHIRN, CAESARIUS OF ARLES. THE MAKING OF A CHRISTIAN COMMUNITY IN LATE ANTIQUE GAUL (Cambridge Studies in Medieval Life and Thought 22, Cambridge University Press1994). Pp. 317, figs. ISBN 0 521 43095 X." Journal of Roman Archaeology 8 (1995): 568–72. http://dx.doi.org/10.1017/s1047759400016469.

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Gliozzo, E., M. Turchiano, F. Giannetti, and I. Memmi. "Late Antique and Early Medieval Glass Vessels from Faragola (Italy)." Archaeometry 58 (May 11, 2016): 113–47. http://dx.doi.org/10.1111/arcm.12242.

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Cameron, Averil. "IDEOLOGIES AND AGENDAS IN LATE ANTIQUE STUDIES." Late Antique Archaeology 1, no. 1 (2003): 1–21. http://dx.doi.org/10.1163/22134522-90000002.

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This paper sets a framework by discussing the trends and approaches observable in the study of Late Antiquity over the last few decades. It takes up the points made in a recent article by A. Giardina and considers the models of continuity and change adopted in several recent collective publications. It questions whether the current enthusiasm for the ‘long Late Antiquity’, and the privileging of cultural over social and economic history are likely to continue in their present form. It draws attention to differences of emphasis between historians and archaeologists, and between analyses of the Eastern and Western parts of the empire, and stresses the complementarity of historical and archaeological approaches.

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