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The chapter focuses on Manuel's travels in Western Europe (1399–1402). It discusses at length the political aspects of his presence at the English, French and Italian courts, offering new interpretations of the events. Other topics are Manuel's personal experiences in Europe, and his letters and interactions with prominent European figures of the time. Manuel's use of relics as diplomatic gifts receives further attention. The Procession of the Holy Spirit, a theological treatise penned by the emperor at time, is analysed at length with regard to its literary features, connections to the other treatises of time and Manuel's theological thought. Other shorter writings from the same period are also investigated. The chapter ends with the defeat of the Ottomans by Tamerlane and Manuel's subsequent return to Constantinople.
The chapter covers the years 1403–16. The first part of the chapter deals with Manuel's daily life, including his life at the palace, daily routine and pastimes, followed by discussions of Manuel's court, government and his relationship with members of the elite. Through his own writings and various other primary sources, Manuel's style of governing and his perception of his imperial rank is further investigated. With regard to his political activities, Manuel's clashes with his nephew John VII, and his participation in the affairs of Thessalonike and the Morea occupy a prominent place in the chapter. The Funeral Oration is analysed from a literary point of view, while a section of the chapter offers a general assessment of Manuel as an author. Finally, Manuel's involvement in the ecclesiastical controversy of 1409 and his polemics with Makarios of Ankyra receive extensive treatment.
Unlike many of his contemporary Westerners, Liudprand of Cremona was proficient in Greek. His writings are full of Greek words and expressions, both written in Greek letters and transliterated into Latin. This note discusses an apparently corrupt passage in Liudprand's narrative of his embassy to Constantinople in 968, the Relatio de legatione Constantinopolitana, and reviews conjectures proposed by editors of the text. A non-invasive solution to the problem is presented that takes both the textual tradition of the Relatio and Liudprand's use of Greek into account.
This book covers a period in European history best described as the long tenth century, stretching from the 890s through to around 1020/30. It explains a contrast between the Latin west and the courtcentred cultures of Byzantium and Islam. Some kinds of material remains have escaped historians' general neglect of non-written sources, most notably those traditionally studied by art historians: painting, sculpture, goldsmithery and ivorywork, architecture. The post-Carolingian core of Europe retained a residual sense of pan-Frankishness long after kingdoms, had started to develop their own sense of identity. It is significant, therefore, that Italian and Spanish historians have been heavily influenced in recent years by the concerns of French medievalists. The chapter also discusses the anomalous historiographical traditions of Byzantine history and European Islamic history. For Americans whose secondary or primary ethnicity is eastern, central or southern European, they are not even the most important ones.
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