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Journal articles on the topic 'Prester John'

Author: Grafiati

Published: 4 June 2021

Last updated: 16 February 2022

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1

Jackson, Peter. "Prester John redivivus: a review article." Journal of the Royal Asiatic Society 7, no. 3 (1997): 425–32. http://dx.doi.org/10.1017/s1356186300009457.

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The development of the Prester John legend and matters associated with it are complex, and no significant work of book length in English has appeared on the subject since V. Slessarev's Prester John. The Letter and the Legend (1959). The recent publication of a collection of texts and interpretive essays will therefore be warmly welcomed. The texts are among those published by Zarncke in the Abhandlungen der königlichen sāchsischen Gesellschaft der Wissenschaften, vii (1879), and include the famous “letter” of Prester John, together with a note by Hamilton on additional Latin manuscripts that have since come to light. The essays comprise both reprints of work that has appeared over the past five decades and six fresh studies that now see the light of day for the first time.

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2

Wyld, Johnny. "Prester John in Central Asia." Asian Affairs 31, no. 1 (2000): 3–13. http://dx.doi.org/10.1080/714041399.

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3

Bar-Ilan, Meir. "Prester John: Fiction and history." History of European Ideas 20, no. 1-3 (1995): 291–98. http://dx.doi.org/10.1016/0191-6599(95)92954-s.

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4

Dubrovskaya, Dinara V. "PRESTER JOHN: DECONSTRUCTING THE LEGEND." Journal of the Institute of Oriental Studies RAS, no. 1(15) (2021): 104–16. http://dx.doi.org/10.31696/2618-7302-2021-1-104-116.

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5

Kaplan, Steven, Edward Ullendorff, C. F. Beckingham, and Prester John. "The Hebrew Letters of Prester John." Numen 32, no. 2 (1985): 282. http://dx.doi.org/10.2307/3269816.

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6

Phillips, Helen. "Prester John: The Legend and its Sources." Folklore 129, no. 1 (2018): 108–10. http://dx.doi.org/10.1080/0015587x.2017.1407170.

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7

Knobler, Adam. "The Power of Distance: The Transformation of European Perceptions of Self and Other, 1100-1600." Medieval Encounters 19, no. 4 (2013): 434–80. http://dx.doi.org/10.1163/15700674-12342146.

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Abstract Anthropologists such as Mary Helms have noted a historical linkage between the phenomena of perceived distance and perceived power. In this article I apply this paradigm to the history of European imperial expansion between the twelfth and the sixteenth century. In the Middle Ages, European popes and kings imbued the mythic ruler Prester John with great power in part because he was unseen and believed to live at a great distance. By associating the Mongols, and the Ethiopians after them, with Prester John, both of these peoples became an embodiment of this distance/power paradigm in Western European eyes. Latins hoped that the Mongols or Ethiopians would use their “power” to assist the West in their crusading battles in the Holy Land. When the Portuguese and Spanish began their voyages of expansion, they applied the same paradigm to the peoples they encountered in Asia, Africa and the Americas. When distance between Europe and these other continents was breached, however, the Iberian view of the others’ power diminished. Simultaneously, the Spanish and Portuguese perception of their own power increased as they, not “Prester John”, became the conquerors of distance.

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8

Lakowski, Romuald Ian. "Thomas More and the East: Ethiopia, India and The Land of Prester John." Moreana 46 (Number 177-, no. 2-3 (2009): 181–97. http://dx.doi.org/10.3366/more.2009.46.2-3.10.

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More makes many references to the “Orient” in his writings. A consistent view of More’s “Orientalism”, which reveals a strong interest in the existence of Eastern Christians, can be obtained from examining the evidence of scattered references to “the East” in More’s Collected Works (mostly written after Utopia), particularly to “Ethiopia”, the “Men of Inde” and the “Land of Prester John”. These references indicate that even almost twenty years after Utopia was published, More was still referring to the Orient in essentially medieval terms: that far from being an exception, More’s geographical world view was essentially similar to that of his more educated contemporaries, and that the discovery of the America had only a very “blunted impact” on More’s geographical understanding. Further evidence of the More Circle’s interest in Eastern Christians is provided by John More’s 1533 Preface to his translation of Damião de Góis’s Legacy of Prester John.

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9

Kaplan, Steven. "A Note on the Hebrew Letters of Prester John." Journal of Jewish Studies 36, no. 2 (1985): 230–34. http://dx.doi.org/10.18647/1215/jjs-1985.

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10

Ullendorff, Edward, and C. F. Beckingham. "A Further Note on the Hebrew Letters of Prester John." Journal of Jewish Studies 37, no. 1 (1986): 92–93. http://dx.doi.org/10.18647/1252/jjs-1986.

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11

Schmieder, Felicitas. "Prester John: The Legend and its Sources, by Keagan Brewer." English Historical Review 132, no. 558 (2017): 1291–93. http://dx.doi.org/10.1093/ehr/cex254.

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12

Zubacz, Marta, and Maurizio Bonino. "La leggenda del regno del Prete Gianni." Forum Filologiczne Ateneum, no. 1(6)2018 (December 31, 2018): 205–21. http://dx.doi.org/10.36575/2353-2912/1(6)2018.205.

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The reign of Prester John (Prete Gianni), one of the most interesting legends of the Middle Ages, can ignite the imagination even today. It is not surprising that the eyes and hearts of the monarchs and popes were facing east, where they sought their legendary kingdom characterized by unimaginable power, wealth, miracles and at the same time a pure Christian life.

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13

Giardini, Marco. "The Quest for the Ethiopian Prester John and its Eschatological Implications." Medievalia 22 (November 27, 2019): 55. http://dx.doi.org/10.5565/rev/medievalia.480.

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14

Barnes. "Rémundar saga keisarasonar: Romance, Epic, and the Legend of Prester John." Journal of English and Germanic Philology 111, no. 2 (2012): 208. http://dx.doi.org/10.5406/jenglgermphil.111.2.0208.

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15

Giardini, Marco. "“Ego, Presbiter Iohannes, Dominus Sum Dominantium”: The Name of Prester John and the Origin of his Legend." Viator 48, no. 2 (2017): 195–230. http://dx.doi.org/10.1484/j.viator.5.115982.

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16

Lawrance, Jeremy. "The Middle Indies: Damiao de Góis on Prester John and the Ethiopians." Renaissance Studies 6, no. 3-4 (1992): 306–24. http://dx.doi.org/10.1111/j.1477-4658.1992.tb00343.x.

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17

Taylor, Christopher. "Global Circulation as Christian Enclosure: Legend, Empire, and the Nomadic Prester John." Literature Compass 11, no. 7 (2014): 445–59. http://dx.doi.org/10.1111/lic3.12153.

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Lawrance, Jeremy. "The Middle Indies: Damiao De Gois on Prester John and the Ethiopians." Renaissance Studies 6, no. 3-4 (1992): 306–24. http://dx.doi.org/10.1111/1477-4658.00120.

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19

Smith, Craig. "Every Man Must Kill the Thing He Loves: Empire, Homoerotics, and Nationalism in John Buchan's "Prester John"." NOVEL: A Forum on Fiction 28, no. 2 (1995): 173. http://dx.doi.org/10.2307/1345510.

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20

Ullendorff, Edward. "Some Marginalia on Two Articles in JRAS 1, 3, 1991." Journal of the Royal Asiatic Society 2, no. 3 (1992): 423–25. http://dx.doi.org/10.1017/s1356186300003035.

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I have read Dr Nigel Allan's article in the above issue of the most attractively revamped JRAS with great interest, partly because the Constantinople 1505 printing of Rashi's commentary to Exodus 28:6 (reproduced on p. 351) reminds me strongly of the Constantinople 1519 printing of the Hebrew letter from Prester John to “the Pope at Rome”, and partly on account of some pregnant differences in Rashi's text as between the Wellcome version and that in the Miqra'ot Gәdolot of the well-known Warsaw 1874 edition.

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21

Mukherjee, Rila. "People, Places, and Mobility: The Strange History of Prester John across the Indian Ocean." Asian Review of World Histories 6, no. 2 (2018): 258–76. http://dx.doi.org/10.1163/22879811-12340037.

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Abstract The worlds of Central Asia and the Indian Ocean have been seen as discrete, seemingly unconnected except by way of the vertical silk roads descending through feeder routes into port cities situated along the Indian Ocean and its many seas, gulfs, and bays. Before Central Asia lost historical centrality and was regarded increasingly as a blank space on the map, it was a dynamic region. The Indian Ocean world with its spice, cotton, and silk routes was more known, having entered European geographical knowledge— and fantasy—from antiquity. The two worlds—terrestrial and oceanic—have been seen as diametrically opposed, with historiography privileging the latter. This essay links the two worlds by evoking people, places, and mobility through the legend of Prester John, a mysterious Christian monarch and putative ally against Muslims.

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22

Hamilton, Alastair. "Prester John. The Legend and its Sources, written by Keagan Brewer (editor and translator)." Church History and Religious Culture 96, no. 3 (2016): 379–80. http://dx.doi.org/10.1163/18712428-09603008.

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23

Perry, Micha. "The Imaginary War between Prester John and Eldad the Danite and Its Real Implications." Viator 41, no. 1 (2010): 1–23. http://dx.doi.org/10.1484/j.viator.1.100565.

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24

Heng, G. "Sex, Lies, and Paradise: The Assassins, Prester John, and the Fabulation of Civilizational Identities." differences 23, no. 1 (2012): 1–31. http://dx.doi.org/10.1215/10407391-1533511.

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25

Baeta, Joaquim. "False Hope and Empty Promises from a Priest-King in the East: How Environment and Communication Shape Belief." Proceeding International Conference on Science and Engineering 2 (March 1, 2019): xvi. http://dx.doi.org/10.14421/icse.v2.119.

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As the 12th century entered its midpoint, unease permeated through Christendom. In 1144, the County of Edessa had fallen to Zengi, the atabeg of Mosul and Aleppo, signalling that all was not well in the Holy Land. News of the fall of Edessa quickly travelled westward, with the Catholic Pope, Eugenius III, issuing a papal bull calling for a Second Crusade in December of the next yea r. Nevertheless, for the Edessa’s fellow Crusader states, the restlessness of being surrounded by the Islamic had turned to alarm. Help was gravely needed. Then came word of aid from an unlikely place: the East itself. Rumours had swirled of a Christian monarch in the East, but actual proof of his existence was scant, based mainly on fantastical tales of the Orient. That changed in December of 1145, with a conversation between Bishops Otto of Freising and Hugh of Jabala. Hugh told Otto of a Nestorian Christian priest-king “beyond Persia and Armenia”, who had “warred upon the so-called Samiards, the brother kings of the Medes and Persians.” More critically, Hugh reported that this priest-king had “moved his army to aid the church of Jerusalem” but was unable to cross the Tigris and returned home. Such was the legend of Prester John, the ruler of an eastern Christian kingdom that offered hope and little else to a Christian West that would steadily lose its grip on the Holy Land. Why did Prester John never come to the aid of the Crusader states? The story o f this priest- king, his supposed interactions with western Christendom and ultimate failure to deliver on his promises, reveals how the environmen t we inhabit and the methods we use to communicate shape our beliefs and values, and that as our environments and communication methods change, so do these beliefs and values.

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26

Aigle, Denise. "The Letters of Eljigidei, Hülegü, and Abaqa: Mongol Overtures or Christian Ventriloquism?" Inner Asia 7, no. 2 (2005): 143–62. http://dx.doi.org/10.1163/146481705793646883.

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AbstractThis paper deals with the Great Khans and Ilkhans’ letters, and with the question of their authenticity. Generally, these letters were written in Mongolian, but very few of the original documents have come down to us. The author analyses three letters sent by the Mongols to the Latin West. This paper points out the leading role of the Eastern Christians in the translation of the letters, and their hope for an alliance between the Ilkhans and the Latin West. In these letters the Mongols emphasised the protection afforded to the Christians, the legend of Prester John and the possibility of returning Jerusalem to the Franks. But the offer of collaboration went unheeded.

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27

Brunnlechner, Gerda. "In Search of Prester John and the ‘River of Gold’. Mecià de Viladestes’ Map and Late Medieval Knowledge about Africa." Journal of Transcultural Medieval Studies 5, no. 2 (2018): 261–94. http://dx.doi.org/10.1515/jtms-2018-0021.

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Abstract Mecià de Viladestes’ nautical map provides many-faceted incentives to travel down the African west coast, emphasising especially Africa’s riches in gold and the presence of a Christian ruler known as Prester John. Understanding maps not as a conclusive result of the collection of knowledge but as a means of communication, this article aims to explore the relations between contemporary Latin European conceptions about Africa, its representations on maps and their probable argumentative objectives. From Latin-African contacts the idea had arisen to form an alliance to fight the Muslims, attacking from two directions. The representation of sub-Saharan Africa on Mecià’s map can be interpreted as taking up this discussion to argue for further exploration of Africa down its Atlantic coast, which might have influenced future decision makers such as Henry the Navigator.

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28

Livingstone, J. "Buchan and the Priest King: Nelson’s New Novels, “The Mountain,” and Religious Revolution in Prester John." English in Africa 40, no. 2 (2014): 47. http://dx.doi.org/10.4314/eia.v40i2.3.

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29

Wilson, Elizabeth L. "Searches for an Imaginary Kingdom: The Legend of the Kingdom of Prester John. L. N. Gumilev." Journal of Religion 70, no. 1 (1990): 130–31. http://dx.doi.org/10.1086/488318.

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30

Derat, Marie-Laure. "King and priest and Prester John: analysis of the Life of a 12th century Ethiopian king, Yemrehanna Krestos." Annales d'Ethiopie 27, no. 1 (2012): 323–26. http://dx.doi.org/10.3406/ethio.2012.1474.

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31

Krebs, Verena. "Re-examining Foresti's Supplementum Chronicarum and the “Ethiopian” embassy to Europe of 1306." Bulletin of the School of Oriental and African Studies 82, no. 3 (2019): 493–515. http://dx.doi.org/10.1017/s0041977x19000697.

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AbstractA widely reported story in the historiography on medieval Ethiopia relates how, in the year 1306, an “Ethiopian” embassy visited the court of Pope Clement V in Avignon and offered military aid in the fight against Islam to Latin Christianity. This article re-examines the source – Jacopo Filippo Foresti's Supplementum Chronicarum – thought to document an episode of one of the earliest European–African Christian contacts. It investigates Foresti's own sources, their historiographical transmission history, and the feasibility of relating it to the socio-political entity of Solomonic Ethiopia in the Horn of Africa in the early fourteenth century, concluding that Foresti's information was based on Latin Christian texts, such as the Legenda Aurea and the myth of Prester John, only. The ‘Ethiopian’ embassy of 1306 is thus not borne out by sources and should be dismissed in scholarship, resetting the timeline of official Ethiopian–Latin Christian contacts in the late medieval period.

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32

Kurt, Andrew. "The search for Prester John, a projected crusade and the eroding prestige of Ethiopian kings,c.1200–c.1540." Journal of Medieval History 39, no. 3 (2013): 297–320. http://dx.doi.org/10.1080/03044181.2013.789978.

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Valtrová, Jana. "Beyond the Horizons of Legends:Traditional Imagery and Direct Experience in Medieval Accounts of Asia." Numen 57, no. 2 (2010): 154–85. http://dx.doi.org/10.1163/156852710x487574.

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AbstractThe article deals with several medieval travel accounts about Asia, which were produced during the 13th and 14th centuries, in the time of the so called Mongol mission. These reports were written by Franciscan and also some Dominican missionaries, namely William of Rubruck, John Plano of Carpini, Odoric of Pordenone, John of Marignola, Jordanus Catalanus and a few others. The aim of the article is to analyze the encounter of European travelers’ “traditional” ideas about Asia with the actual reality. Did the friars mostly rely on their anticipations, or were they open to new information, even if this could destroy views often advocated by eminent authorities of European medieval thought? The article analyses three “traditional” topoi, each of them in the context of the above-mentioned reports: earthly paradise, the kingdom of Prester John and human monsters. All of them belonged to the medieval lore regarding the East, as testified by many literary as well as pictorial documents. Each of the authors adopted a slightly different strategy for how to solve the potential conflicts between “tradition” and experience. Finally, I suggest conceptualizing the problem of “tradition” and experience in medieval travel accounts with reference to a typology of “otherness” created by Karlheinz Ohle. According to Ohle, a “cognitive Other” (1) is an unknown, never encountered Other which can only be imagined, whereas a “normative Other” (2), is an Other which is directly encountered and gradually explored. In my opinion, the friars’ medieval travel accounts actually reflect a shift from imagination towards gradual encounter and exploration — in these reports the imagined (cognitive) fabulous East gradually turned into an explored (normative) reality.

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34

Kaplan, Steven. "ULLENDORFF, Edward, and C. F. BECKINGHAM, The Hebrew Letters of Prester John-Oxford, Oxford University Press, 1982, XIII, 252pp. £12.00." Numen 32, no. 2 (1985): 282–84. http://dx.doi.org/10.1163/156852785x00094.

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35

Osipian, Alexandr. "Armenian Involvement in the Latin-Mongol Crusade: Uses of the Magi and Prester John in Constable Smbat’s Letter and Hayton of Corycus’s “Flos historiarum terre orientis,” 1248-1307." Medieval Encounters 20, no. 1 (2014): 66–100. http://dx.doi.org/10.1163/15700674-12342157.

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Abstract This paper examines the issue of how Armenians and Nestorians in the Mongol service used the Western legends about the Orient to influence the crusading plans of the Latin Christians between 1248 and 1307. In particular, it considers the role of the ruling elite of Cilician Armenia as mediators between Mongols and Franks in Outremer, first discussing the Letter of Cilician Constable Smbat (1248), and then examining the treatise “Flos historiarum terre orientis” by Hayton of Corycus (Het’um/Haitonus, 1307) with the crusading proposal contained in it. This article examines the narrative techniques used by Smbat and Het’um to produce a positive image of the Mongols/Tatars for Western readers in a wider cultural context of contemporary European perception of the Orient. In particular, it researches how Smbat incorporated the stories about the Magi and Prester John into the description of the Mongol Empire and the spread of Christianity within it. Special attention is given to a comparison of Armenian sources written for internal (Armenian) and external (Frankish) readers. This article also develops a hypothesis that Armenian diplomacy used Louis IX of France’s letter and his envoy William of Rubruck to enforce the position of the Cilician king Het’um I at the Mongol court in 1254.

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36

Gow, Andrew. "Gog and Magog On Mappaemundi and Early Printed World Maps: Orientalizing Ethnography in the Apocalyptic Tradition." Journal of Early Modern History 2, no. 1 (1998): 61–88. http://dx.doi.org/10.1163/157006598x00090.

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AbstractGog and Magog, the apocalyptic destroyers prophesied in the book of Revelations, gave concrete expression to the apocalyptic climate that dominated medieval thinking about the future-and the present. They permeated medieval texts and appeared in most maps of the world. Historians are coming to understand medieval and early modern world maps not primarily as rather primitive technical tools but as cultural documents. Such maps expressed in graphic form the world view(s) of medieval elites (princely, scholarly, mercantile). The traditional contents of mappaemundi and early printed maps place them firmly in the tradition of medieval learning, yet they show signs very early on of skeptical and "empirical" questioning directed at received (mainly ancient) wisdom concerning the existence, location, population, and qualities of traditional cartographic *topoi (e.g., the kingdom of Prester John). As Renaissance source-scholarship, rules of evidence, and overseas exploration reshaped cartography, world maps underwent both a rapid transformation into sources of up-to-date information and a certain retrenchment of traditional contents, especially in distant and marginal areas. Gog and Magog are among the principal remnants of the medieval dream of the world. They appear, often with reference to Marco Polo, on world maps well into the seventeenth century. Early modern Europeans continued to view much of the world through medieval lenses.

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37

Henny, Sundar. "The African Prester John and the Birth of Ethiopian-European Relations, 1402–1555. Matteo Salvadore. Transculturalisms, 1400–1700. London: Routledge, 2017. xii + 236 pp. $149.95." Renaissance Quarterly 71, no. 2 (2018): 707–9. http://dx.doi.org/10.1086/699065.

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38

Housley, Norman. "Prester John, the Mongols and the ten lost tribes. by Charles F. Beckingham and Bernard Hamilton. Pp. xiv + 315. Aldershot: Variorum1996. £45. 0 86078 553 X." Journal of Ecclesiastical History 48, no. 3 (1997): 550–51. http://dx.doi.org/10.1017/s002204690001530x.

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Mushtanova, O. Yu. "Interpretation of Historical Facts in Modern Italian Literature by the Example of Umberto Eco’s Novel “Baudolino”." MGIMO Review of International Relations, no. 1(40) (February 28, 2015): 251–56. http://dx.doi.org/10.24833/2071-8160-2015-1-40-251-256.

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The article is devoted to interpretation of historical facts in Umberto Eco's novel " Baudolino ". The subject of interpretation in the novel is medieval history, in particular, the reign of the emperor Frederick Barbarossa. Eco uses the typical for the historical novel method, which is the combination of facts from chronicles and fictional elements; the events are shown by the eyes of an invented character Baudolino. Emphasizing the connection between history and modernity, Eco proposes to revise the stereotypes associated with the mentioned historical period. The portraits of historical figures are borrowed from the chronicles, however in the novel they get more emotional in the perception of the protagonist, typical cliches are replaced by individuality. The opposition of italian communes to the government of Frederick also becomes a part of Baudolino's personal history. The interpretation of many events is based on legendary sources, including local tales of the italian city Alessandria, the legends of Grail and of Prester John. The legendary material fills in the gaps in medieval history. Many events (in particular, the participation of Barbarossa in the Third Crusade) correspond to the chronicles in the descriptive part, however they acquire a fictional motivation. The mystery of the emperor's death is solved in a detective key. The novel presents various doctrines elaborated in the imperial office of Frederick, their authorship is attributed to Baudolino. In the novel «Baudolino» Umberto Eco not only interprets creatively certain facts of the past, but he also practices the postmodern concept of history, according to which the past is unknowable as objective and ultimate truth and therefore it exists only in the form of a narrative. The past and the present have no fundamental difference, the history is always interpreted from the perspective of the present.

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40

Knobler, Adam. "Central Asia - †Charles F. Beckingham and Bernard Hamilton (ed.): Prester John, the Mongols and the Ten Lost Tribes. xiv, 315 pp. Aldershot, Hampshire: Variorum and Brookfield, Vermont: Ashgate, 1996. £45, $79.95." Bulletin of the School of Oriental and African Studies 62, no. 1 (1999): 171. http://dx.doi.org/10.1017/s0041977x00018085.

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41

Golden, Peter B. "Searches for an Imaginary Kingdom: The Legend of the Kingdom of Prester John. By L. N. Gumilev. Translated by R. E. F. Smith. Cambridge: Cambridge University Press, 1987. xx, 403 pp. $54.50." Journal of Asian Studies 49, no. 1 (1990): 121–22. http://dx.doi.org/10.2307/2058453.

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42

Morton, Nicholas. "Keagan Brewer, Prester John: The Legend and its Sources. (Crusade Texts in Translation 27.) Farnham, Surrey, UK, and Burlington, VT: Ashgate, 2015. Pp. viii, 340. $129.95. ISBN: 978-1-4094-3807-6." Speculum 91, no. 4 (2016): 1076–77. http://dx.doi.org/10.1086/688008.

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43

Marzagora, Sara. "Matteo Salvadore: The African Prester John and the Birth of Ethiopian–European Relations, 1402–1555. (Transculturalisms 1400–1700.) xi, 235 pp. London and New York: Routledge, 2017. ISBN 978 1 4724 1891 3." Bulletin of the School of Oriental and African Studies 81, no. 1 (2018): 188–90. http://dx.doi.org/10.1017/s0041977x18000174.

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44

Hamilton, Bernard. "L. N. Gumilev: Searches for an imaginary kingdom: the legend of the kingdom of Prester John. Transl. by R. E. F. Smith. (Past and Present Publications.) xix, 403 pp. Cambridge, etc.: Cambridge University Press, 1987. £37.50." Bulletin of the School of Oriental and African Studies 53, no. 1 (1990): 139–40. http://dx.doi.org/10.1017/s0041977x00021443.

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45

Lynch, John E. "Searches for an Imaginary Kingdom: The Legend of the Kingdom of Prester John. By L. N. Gumilev. Translated by R. E. F. Smith. Past and Present Publications. New York: Cambridge University Press, 1987. xix + 403 pp. $54.50." Church History 58, no. 4 (1989): 506–7. http://dx.doi.org/10.2307/3168215.

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46

Morgan, D. O. "Searches for an imaginary kingdom. The legend of the kingdom of Prester John. By L. N. Gumilev, translated by R. E. F. Smith. (Past and Present Publications), pp. xix, 403, front., illus., 4 maps. Cambridge, Cambridge University Press, 1987. £37.50." Journal of the Royal Asiatic Society of Great Britain & Ireland 121, no. 1 (1989): 161–62. http://dx.doi.org/10.1017/s0035869x00168157.

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Pochekaev, R. Yu. "How the Warriors of Prester John Transformed into Demons from Tartarus. Review of the book: Hautala R. From “David, King of the Indies” to “Detestable Plebs of Satan”: An Anthology of Early Latin Information about the Tatar-Mongols. (Kazan: Sh.Marjani Institute of History of AS RT, 2015. 496 p.)." Golden Horde Review 4, no. 4 (2016): 899–906. http://dx.doi.org/10.22378/2313-6197.2016-4-4.899-906.

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van der Watt, Jan G. "The Situation in 2 John: A Worried Presbyter." Journal of Early Christian History 5, no. 2 (2015): 132–56. http://dx.doi.org/10.1080/2222582x.2015.11877331.

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Beckingham, C. F. "Searches for an Imaginary Kingdom. The legend of the kingdom of Prester John. By L. N. Gumilev. (Trans. R. E. F. Smith.) (Past and Present Publications.) Pp. xix + 403 incl. 1 plate and 4 maps. Cambridge: Cambridge University Press, 1987 (1988) (first publ. in Russian, 1970). £37.50/$54.50. 0521 32214 6." Journal of Ecclesiastical History 40, no. 2 (1989): 306–7. http://dx.doi.org/10.1017/s0022046900043207.

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Bailo, Gonzalo L. "John Tweedie (1775-1862) en la Argentina del siglo XIX." Derechos en Acción 17, no. 17 (2020): 454. http://dx.doi.org/10.24215/25251678e454.

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Abstract:

El estudio de los procesos de formación de los Derechos de Propiedad Intelectual (en adelante DPI) sobre objetos biológicos vegetales es un área en la que convergen múltiples disciplinas. La Historia de la Botánica ha comenzado a prestar mayor atención a la influencia de los “actores secundarios” en la historia de los conocimientos sobre el mundo vegetal. Sin embargo, el papel de estos actores en la historia de los DPI sobre objetos biológicos vegetales requiere de mayores precisiones. Por ello, en este artículo proponemos analizar la influencia del jardinero y horticultor de origen escocés John Tweedie (1775-1862) en el tendido de las redes de objetos biológicos vegetales que conectaron a la República Argentina con jardines y herbarios de otros lugares del mundo durante el siglo XIX. Los resultados obtenidos indican que tanto los acuerdos privados como las intervenciones de autoría científica que producían estas redes pueden aportar a la historia de los DPI sobre objetos biológicos vegetales. Concluimos en la necesidad de contrastar estos resultados con otros estudios de caso en espacios periféricos.

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