Bede's miracles reconsidered

The miracles depicted by the Venerable Bede – particularly in his Historia ecclesiastica – have proved problematic for historians. This article will first recapitulate the argument that miracles were not a clearly defined category for Bede in the way they would become for later philosophers and as is often assumed by modern commentators. It will then explore the idea that Bede's miraculous episodes can best be appreciated as signa that point to a meaning beyond the literal. In particular, it will argue against the idea that Bede thought that extra‐biblical history could not be read allegorically in the same way as sacred history. It is imperative that we develop a more refined understanding of Bede's conceptualization of the miraculous if we are to better comprehend the mechanics of his celebrated narrative of the English church.     

Bede,Irish computistica and Annus Mundi

Bede's decision to diverge from the mainstream chronological tradition, based on the Septuagint, in favour of the Vulgate for chronology has generally been explained by his concerns about contemporary apocalypticism. This essay will argue that Bede's choice of Annus Mundi was also greatly influenced by Irish computistica. These texts incorporate a chronological framework – influenced by Victorius of Aquitaine's Easter Table – that was implicitly and explicitly apocalyptic and provided a date for the Passion that Bede objected to. Bede was greatly indebted to Irish computistica but adopting the Vulgate Annus Mundi allowed him to assert his own views on chronology.     

Bede's Cædmon, “The Man Who Had No Story” (Irish Tale-Type 2412B)

Although various analogues have been cited to Bede's account of the poet Cædmon, none are very close. The plot of a tale well known in modern Irish and Scottish tradition, however, “The Man Who Had No Story” (Irish type 2412B), resembles the first part of Bede's chapter so closely as to suggest that Bede shaped his account under the influence of this narrative pattern, which must, therefore, be assumed to be of some antiquity. Clinching this connection is the motif that Cædmon, a lowly cowherd, is called by name by his mysterious interlocutor. Naturally, Bede turned this tale-type to his own purposes by emphasising devotional features that are not a normal part of the tale. Moreover, he added the story of Cædmon's later life and pious death. Bede's monastic milieu was not impervious to oral culture, it seems. His account of Cædmon involves much myth-making, and it is best read as an example of the storyteller's art.     

From virtue to virtue: diverging visions of sanctity and monasticism in two Lives of Cuthbert

The onset of the long eighth century demanded that churchmen develop new visions for their place in the changing social and political landscapes of Anglo‐Saxon England. The Anonymous Life of Saint Cuthbert (699–705) and Bede's Life of Saint Cuthbert (c.721) responded to these changes by offering two such visions. Each author made systematic divergences from his exemplars, articulated with a finesse often mistaken for emulation. Nevertheless, each of these texts offered a distinct vision for the church, giving particular attention to the role of monasticism in the changing circumstances of the long eighth century.     

Hwaetberht,Sicgfrith and the reforming of Wearmouth and Jarrow

This paper builds upon recent scholarship, exploring how Wearmouth‐Jarrow, founded as a ‘family monastery’ in the mainstream of early medieval Northumbrian monasticism, reformed itself to become the proto‐Benedictine bastion of correct behaviour described in Bede's Lives of the Abbots and the anonymous Life of Ceolfrith. The understudied abbots Hwaetberht and Sicgfrith appear to be at the heart of this process. Their careers and actions suggest the existence of a party at Wearmouth‐Jarrow opposed to the dominance of the founder's kin group and wishing to reform the monastery on Benedictine lines. This party triumphed only in 716, when Hwaetberht became abbot.     

Bede, Æthelberht,and the ‘examples of the Romans’ in early medieval England

In Book II, Chapter 5 of the Historia ecclesiastica, Bede writes that the Kentish king Æthelberht had, ‘with the advice of his counsellors, established legal enactments according to the examples of the Romans.’ This article argues that Bede’s formulation serves as a means of characterizing the increasingly interventionist role played by early Kentish kings in making the laws issued in their names.     

Las Casas and His Amerindian Nurse: Tropes of Lactation in the French Colonial Imaginary (c.1770–1815)

This article investigates Marmontel's reworking of the ancient legend of Pero and Cimone in his bestselling novel Les Incas (1777). According to an anecdote in Valerius Maximus's Memorable Doings and Sayings (c.30 CE), Pero saves her father, condemned to death by starvation, by breastfeeding him in prison. In Les Incas, it is Bartolomé de las Casas who is being cured from a fatal illness through the milk of an Amerindian princess. Jean‐Michel Moreau the Younger illustrated this lactation scene in the first edition of Marmontel's novel; his engraving inspired Louis Hersent to render the topic in oil three decades later. My article explores the ways in which French Enlightenment writers and artists employed lactation imagery to propose a utopian reform of colonial relations – the voluntary offering of America's riches to benevolent white patriarchs – at a time when the nature of government authority, paternity, maternity, race and kinship were being redefined. In 1808, Hersent's painting of ‘Las Casas Cured by Savages’ appears curiously anachronistic in the context of contemporary novels and paintings that portray colonial relationships as inundated by death and bloodshed. In Chateaubriand's Atala (1801), lactation imagery is employed to signify white men's necrophilic desire, genocide and loss.     

How the Missionary got his Mana: Charles Elliot Fox and the Power of Name‐Exchange in Solomon Islands

Charles Elliot Fox (1878–1977) was one of the Anglican Melanesian Mission's most emblematic figures, extending its reputation for scholarship and respect for Pacific traditions. Uniquely among the Mission's European figures, however, Fox is also credited with exceptional powers (mana). Based on archival research and ethnographic fieldwork among the Arosi (Makira, Solomon Islands), I argue that Fox's name‐exchanges with Makirans have contributed in unrecognized ways to his reputation for mana. In so doing, I show how, in contrast with name‐exchange in Polynesia, Arosi name‐exchange implies the internalization of a gap between ontological categories that renders name‐exchange partners two persons in one body, endowed with access to one another's being and ways. Fox's writings indicate that he understood this aspect of Arosi name‐exchange as a prefiguration of the Christian doctrine of the incarnation. This understanding, in turn, shaped his mission method and motivated his otherwise puzzling claims that he was a Melanesian.     

AN ANALYSIS OF THE GEM‐BLUE GLAZE OF YE WANG'S KOJI POTTERY*

Koji pottery is a glazed ceramic art used widely for figurines. In early Taiwan, it was employed in temple construction for decorative purposes. Ye Wang (1826–87) is the first historically documented Koji artist of Taiwan and also the most prominent Koji pottery artist, noted for his modelling and glazing skills. Unfortunately, his unique technique was lost following his death in 1887. In order to provide vital information for ongoing conservation work on Koji pottery, this study analysed the physical and chemical characteristics of Ye Wang's gem‐blue glaze, to discover the glaze formula. DSC combined with the two‐thirds rule revealed that the firing temperature of Ye Wang's works of art was most probably around 878–923°C. EPMA revealed that the gem‐blue glaze has high alkali levels, and belongs to the PbO–K₂O–B₂O₃–Na₂O–SiO₂ system, deriving its unique colour from copper, iron, manganese and cobalt. This study found high potassium levels in the gem‐blue glaze, which are generally a characteristic of traditional Chinese glazes. In addition, a unique discovery of boron, commonly used in famille rose, was also identified in the glaze. By comparing spectra of historical and reconstructed glazes and adjusting the proportion of chromophoric elements, this study found a glazing formula with colours close to those of Ye Wang's gem‐blue glaze.     

The Mystery of St Cuthbert’s Ducks: An Adventure in Hagiography

‘St Cuthbert’s duck’ is a folk name for the common eider (Somateria mollissima). The saint’s affinity for the black-and-white ducks has been accepted uncritically for centuries. For such a well-documented saint, however, his ducks are strangely absent from early records. His near-contemporary hagiographers, including the Venerable Bede, make no mention of waterfowl. The enduring association begins almost five centuries after his death in a piece of twelfth-century folklorismus.     

What if Edward Abbey's “Monkey Wrench Gang” had Succeeded? The Ghosts of Glen Canyon Past,Present, and Future

Across the fiction and non‐fiction writings of Edward Abbey (1927–1989), the anticipated restoration of Glen Canyon on the Colorado River is a recurring theme. This article employs Abbey's polemic for the removal of Glen Canyon Dam to critique contemporary debates on dam decommissioning, water politics, and ecological restoration in Glen Canyon on the Utah–Arizona border. The endeavours (and fantasies) of Abbey's fictional quartet of eco‐saboteurs reveal his radical and anarchical imaginings on how to remove the dam, yet his non‐fiction works often suggest why Glen Canyon should be restored. The politicisation of Abbey's philosophy is explored through (1) organisational, institutional responses to the question of draining Lake Powell reservoir and decommissioning the dam, and (2) how the ideology of Abbey's fictional gang is recast—and plays out—in the actions of environmental activists. This article argues that Abbey remains an important voice in the battle to restore the Glen.     

Reclaiming the Land,Reclaiming the Indian: The La Salle Series of George Catlin

In 1847, American painter George Catlin completed a series of paintings depicting La Salle's travels through North America, ostensibly at the request of King Louis-Philippe. This article argues that the La Salle series is an unusually coherent statement by Catlin about the value of the American wilderness and Native American culture for white America. A close examination of the paintings and Catlin's writing exposes the La Salle series as a reclamation project in which Catlin sought to rescue an imagined “pure” past at contact and preserve it in paint in order to make it available and useful to the present.     

Baroque Science,Experimental Art? Jusepe de Ribera and other Neapolitan Sceptics

Current attempts by historians of science to revise the narrative of the Scientific Revolution by using the concept of the Baroque have important implications for art history. Correspondences between baroque art and baroque science gain new complexity when the rational, epistemologically optimistic image of the New Science is put in doubt. Rather than a method of objective observation, early seventeenth‐century science and art share an acceptance of the constructed nature of reality, of human epistemological limitations and of the role of passions in the observation of the world. While Caravaggio has revolutionised art precisely through his interest in questions of knowledge and sensorial perception and by his subversive transformation of Renaissance epistemological values and ideals, this article concentrates on the work of Jusepe de Ribera, who made the senses and their shortcomings a major theme of his pictorial research. Ribera's epistemology is examined in the context of contemporary Neapolitan philosophy and science. Through the confrontation of some of the Spagnoletto's paintings with the work of figures such as Giovanni Battista della Porta, Federico Cesi and particularly Colantonio Stigliola, it becomes clear that early modern Neapolitan faith in rational knowledge was more ambiguous than is sometimes assumed.     

Tradition as a governing theme in the writings of John Cassian

John Cassian has been criticized in recent scholarship for historical inaccuracy – but it is not self‐evident that his works were intended as histories in the sense that is supposed by that criticism. Instead, Cassian presents himself as the promoter of key traditions. This paper describes of Cassian's own thinking about ‘tradition’ as a key theme in his works. To that end, it aims to redress scholarly misgivings about the worth of Cassian's writings by taking them as the transmission of identifiable traditions into early to mid‐fifth‐century Gaul (rather than as documentary evidence for late fourth‐century Egyptian monasticism).     

IN THE FOLDS OF TIME: RASHĪD AL‐DĪN ON THEORIES OF HISTORICITY

By focusing on Rashīd al‐Dīn's (d. 718/1318) historiographical oeuvre and here in particular his “History of the World,” this article challenges the usual approach to his Jāmi? al‐tawārīkh (Compendium of Chronicles) and argues that his was a deeply pluralistic enterprise in a world with many centers, tremendous demographic change, high social mobility, and constantly shifting truth‐claims in an ever expanding cosmos, to which Rashīd al‐Dīn's method, language, and the shape of his history were perfectly adaptable. This article introduces the notion of “parallel pasts” to account for Rashīd al‐Dīn's method. By placing the Jāmi? al‐tawārīkh and its author in their historical and intellectual context, this article also argues that this method is not restricted to Rashīd al‐Dīn's historiography: His historiographical work ought to be seen as part of his larger theological and philosophical oeuvre into which the author placed it consciously and explicitly, an oeuvre that is, like Rashīd al‐Dīn's historiography, pluralist at heart, and that could be as easily classified as “theology” or “philosophy” as “historiography.”     

KOSELLECK,ARENDT, AND THE ANTHROPOLOGY OF HISTORICAL EXPERIENCE

This essay is the first attempt to compare Reinhart Koselleck's Historik with Hannah Arendt's political anthropology and her critique of the modern concept of history. Koselleck is well‐known for his work on conceptual history as well as for his theory of historical time(s). It is my contention that these different projects are bound together by Koselleck's Historik, that is, his theory of possible histories. This can be shown through an examination of his writings from Critique and Crisis to his final essays on historical anthropology, most of which have not yet been translated into English. Conversely, Arendt's political theory has in recent years been the subject of numerous interpretations that do not take into account her views about history. By comparing the anthropological categories found in Koselleck's Historik with Arendt's political anthropology, I identify similar intellectual lineages in them (Heidegger, Löwith, Schmitt) as well as shared political sentiments, in particular the anti‐totalitarian impulse of the postwar era. More importantly, Koselleck's theory of the preconditions of possible histories and Arendt's theory of the preconditions of the political, I argue, transcend these lineages and sentiments by providing essential categories for the analysis of historical experience.     

Unpicking the web: the divorce of Ecgfrith and Æthelthryth

The concept of a woman who is a ‘peace-weaver’ is known chiefly from Anglo-Saxon literature, yet is also a role that must have been reflected in the actual marriage alliances among the Anglo-Saxon dynasties. This article considers how networks of marriage and kinship may have functioned among the Anglo-Saxons of the late seventh century, and to what extent a woman could have real value in the role. It takes as starting point the historian Bede's account of how the marriage of Ecgfrith, king of Northumbria, and his wife, known to history as St Æthelthryth, was dissolved on grounds of non-consummation. Bede's claims that Ecgfrith was reluctant to let his wife go, sometimes dismissed as hagiographic convention, are here taken seriously and used to explore what reasons Ecgfrith might have had to want to maintain the marriage by looking at the politics of peace and war in the English kingdoms of the period, the role played by seventh-century marriage ties in relations between kingdoms, and what the value of such a marriage and the consequences of dissolving it may have been.     

China and world anthropology: A conversation on the legacy of Fei Xiaotong (1910–2005) (Respond to this article at http://www.therai.org.uk/at/debate)

Fei Xiaotong (Fei Hsiao‐Tung, 1910–2005) obtained his PhD under Bronislaw Malinowski's supervision at the London School of Economics in 1938. Of the 20 volumes of his completed works, two books are well‐known in the West: Peasant life in China, published in English in 1939, and Xiangtu zhingguo (1947), translated as From the soil by Gary Hamilton and Zheng Wang in 1992. As one of China's finest sociologists and anthropologists, Fei was instrumental in laying a solid foundation for the development of sociological and anthropological studies in China, and his work helped to influence China's social and economic development. This is a translated, abridged and revised version of a conversation originally conducted in English, but published in Chinese to commemorate the 100th anniversary of the birth of Fei Xiaotong. Wu Zitong, the editor of China Reading Weekly, puts a series of questions to Gary Hamilton and Xiangqun Chang.     

Rebel with a cause? From traitor prince to exemplary martyr: Sor Juana Inés de la Cruz's representation of San Hermenegildo

El mártir del sacramento, San Hermenegildo is an auto sacramental or Eucharistic play, written in the 1680s by the Mexican nun and literary superstar, Sor Juana Inés de la Cruz. The play centres on the story of a (purportedly Catholic) Visigothic prince who died in Seville in 586 by order of his Arian father, Leovigild. Contempary sources vary in their portrayal of Hermenegild, with most painting him as a traitor who rebelled against his father for political gain. Gregory the Great, however, championed Hermenegild as an exemplary martyr who died in defence of the Faith. One thousand years on, Spain saw a revival of its Visigothic ‘Golden Age’, and Hermenegild was among those to be venerated; he was canonised in 1585 and his memory was brought to life in various artistic forms; in poetry, paintings and even on the stage. This paper will examine the part that Sor Juana's auto played within this tradition, exploring the purpose of the play and the various historical and biblical sources used to create it.     

Behçet Kemal Çağlar's Kur’ân‐ı Kerîm'den İlhamlar (Inspirations from the Holy Qur’ān): A Kemalist's Personal,Poetic Response to the Qur’ān

Behçet Kemal Ça?lar, 1908–1969, is the author of a commentary of the Qur’ān, Kur’ân‐? Kerîm'den ?lhamlar (‘Inspirations from the Holy Qur’ān’), published in 1966. This work can be described as a poetic reflection on the Qur’ān. It does not adhere to rendering every line or verse, but instead insists on maintaining a rhythmic cadence and end‐rhyme. Although it resembles a translation in some ways, Ça?lar refuses to call his work a translation. This paper begins by introducing Ça?lar and his text, a brief history of Turkish translations of the Qur’ān, then Ça?lar's approach is contrasted with the aims of translators of the Qur’ān. Ça?lar's text is studied in more detail, providing a sample of the Turkish text and a translation of it into English, focusing on Ça?lar's reflection on Sūrat ?aha. Through this study, it becomes clear that as a result of his prioritizing the literary aspects of the Qur’ān in his reflection, Ça?lar's book has an advantage over literal translations of the Qur'an and it can be useful for Qur’ān translation. At the same time, Ça?lar's book is a reflection of a desire to develop a Turkish Islam—a manifestation of Islam that came from Turkey, that reflected its language and culture and that was intelligible to its people.