Chapter 1 offers a radical reinterpretation of the gender of Michael Psellos, one of Romanía’s most well-known scholars as well as one of few figures from the Middle Byzantine period to have received extensive gender analysis. The chapter starts with biographical information about his education and personal life. It continues with the role that learning played in his self-definition and his depiction of others, especially in his many encomia. It argues that, in his writings, education and learning could act as ‘masculine capital’, which, when accumulated, could be used to allow for less masculine behaviours in other areas of life, both propping up and subverting hegemonic ideals of physical strength. Finally, it considers the implications of this for Psellos’ work, from his descriptions of hunting and warfare to his emotional life.

This chapter examines the transmission of Plutarch’s works from late antiquity to the fourteenth century and then looks at some striking examples of his appropriation. Although in the early centuries of this period over half his works were lost, a key factor ensuring the survival of the rest was the fact that their moral outlook was so compatible with that of orthodox Christianity. The watershed moment comes in the thirteenth century when Maximus Planudes devoted himself to collecting and copying the still existing works. Among the examples provided here to show his works were being closely read are the use Photius makes of them in his Bibliotheca; the influence of the structure and purpose of the Lives on the scholars at the court of Constantine VII Porphyrogenitos and later on Michael Psellos; Anna Komnena’s knowledge of various Moralia treatises; and Theodorus Metochites’ self-fashioning as an early-fourteenth-century Plutarch.

Did the Byzantines have access to any Sappho that we do not? What interaction can we trace by them with the fragments that they did know? Chapter 23 of The Cambridge Companion to Sappho examines an often neglected aspect of this ancient author’s reception.