This chapter explores the practices and economies of pilgrimage within the Byzantine cultural sphere. The development of Christian pilgrimage sites in the early Byzantine period contributed to the consolidation of Christianity by offering performative spaces for forming and asserting Christian identity. Attention in the first half is given to the origins of Christian pilgrimage, travel economies and the intersections between religious groups within the ritual spaces of pilgrimage sites, along with a brief survey of scholarly approaches to the phenomenon. The second half of the chapter offers two ‘multi-religious’ sites, the Oak of Mamre and the Baths of Ḥammat Gader, as case studies to further explore pilgrimage centres as locations that facilitated experimentation and readjustment in religious identification. Material and literary evidence suggest that pilgrimage activities at these two sites were not simply expressions of Byzantine piety but were instrumental in transforming and maintaining cultural identifications.

Implicitly addressing the French Revolution, most of these Tales advocated avoiding revolution in Britain by changing the culture and composition of the ruling class. Critiquing the mores and rule of the aristocracy, Eliza Parsons, Maria Hunter, Mary Ann Hanway, Mary Charlton and anonymous others advocated admitting capable, genteel, nouveau riche merchants and professionals, or sometimes humane and competent country gentlemen, into the ruling elite. They also intimated that elite culture should consist of the proto-Victorian values championed by their exemplary merchants, professionals and/or country gentlemen and independent working women and by the marriage of “manners and morals” they modeled. Placing their exemplary protagonists in the wealthy mercantile, professional and gentry classes and showing these groups socializing and intermarrying accords with recent scholarly accounts of the conduct of these classes in the provinces, as they began to consolidate into a Victorian upper middle class.

bishop, heresy, liturgy, martyr, orthodoxy, patriarch, procession. Byzantine Christology—the views about Christ developed in the Christian East in between the Council of Chalcedon (451) and the fall of Constantinople (1453)—continues and intensifies the creative adoption and adaptation of Greek philosophical terms, and the forging of a sophisticated theological glossary for Christianity understood as ‘true philosophy’. This conceptualisation of the faith occurs as a result of two concurrent phenomena: first, the assumed need for increasingly precise definitions of doctrinal orthodoxy to meet the challenge of perceived heresies; second, the ongoing transformation of Christianity from an apocalyptic and messianic Jewish sect of the Second Temple Era into the cosmopolitan faith of the post-Constantinian Empire. The Christological reflections of learned expositors of the Christian dogma and the formulations put forth by the councils cannot be understood, however, without keeping in mind the specifically ‘religious’ factor.Its unique and elusive parameters are revealed in practices of prayer and ascetical exertion, reading and interpreting sacred texts, liturgical worship and artistic creation. The present essay suggests that homilies, hymns and icons, generally, and their underlying Christian exegesis of theophanies, in particular, offer the proper entry-point and framework for understanding Byzantine Christology.

Asylum periodicals participated in complex exchanges of medical and general print that took place in the nineteenth century. Therapeutic publishing spread in different institutions through networks of physicians, who were keen to stay abreast of the newest developments in their discipline. Asylum periodicals themselves contributed to medical communication, once they were in circulation. When launching and supporting periodical publication, however, physicians were not purely driven by self-interest and the interests of their institutions. As asylum periodicals joined the wider networks of print, they enabled patients’ continuous engagement with literary culture and public life. This function was not secondary to most of the publishing projects, but it was an effect sought by physicians for the benefit of those in their care and to support the provision of healthy recreation, which was an important aspect of the moral treatment. The inception, development, and survival of asylum periodicals depended on the exchanges they facilitated – exchanges that were themselves enabled and often encouraged by physicians.

Chapter 13 provides a chronological examination of Clarice Lispector’s nine novels, situating each work within its pertinent historical and biographical context. Covering the period from Perto do coração selvagem (1943) through to the posthumously published Um sopro de vida (1978), the chapter offers plot summaries that conscientiously avoid spoilers while critically engaging with the central themes and stylistic features distinctive to Lispector’s oeuvre. The analysis is further enriched by attention to notable details that shed light on the novels and their characters. For example, Macabea, the protagonist of A hora da estrela, transcends the literary domain, having been reimagined across diverse artistic formats, including film, musical theatre, and opera. Overall, the chapter functions as a vital reference for both readers newly encountering Lispector’s complex works and established scholars seeking nuanced and original perspectives on her novels.

Chapter 19 describes Machado de Assis’ Dom Casmurro as a “semantic vortex” and builds on this idea. Together with the narrator, Bento Santiago, readers are pulled in by the irresistible force of Capitu’s “undertow eyes,” which drag them into swirling currents that twist in multiple directions. The story’s central mystery revolves around whether or not Capitu betrayed Bentinho. Over time, readers have tended to side with either Bentinho, the accuser, or Capitu, the accused, as the novel unfolds like a criminal complaint disguised as a memoir. But this chapter offers a third view, suggesting that Dom Casmurro is essentially an “ambiguous novel” that defies a single, clear interpretation. To make this case, the chapter closely examines metaphors and intertextual references, uncovering the deeper layers of meaning beneath the surface. Notably, it highlights an infra-narrative that reveals Bentinho’s patriarchal and “colonizing” attitudes – an angle the chapter skillfully exposes using critical analysis.

Recognising the processes of social marginalisation to which they were subjected, some patients found rhetorical power in their disadvantaged position. They used asylum periodicals to challenge the distinction between sanity and insanity, evoke sympathy and better understanding, and foster a sense of solidarity among fellow inmates across institutions. These sentiments found their clearest expression in Excelsior (1857–1878), the publication of the James Murray Royal Asylum in Perth, Scotland. Though edited by the physician superintendent, William Lauder Lindsay, this periodical was especially militant in its attack on the misrepresentation of mental illness and keen to cultivate a sense of an existing tradition of lunatic literature and a cross-institutional imagined community of patients. This chapter assesses the successes and failures of this mission. Despite tensions and antagonism behind the scenes, it argues that Excelsior was a space where the clashing voices of different actors could be reconciled and united around the common goal of representing the asylum and its inhabitants before the outside world.

This chapter introduces the notion of the Byzantine Church and provides an overview of the chapters in The Cambridge Companion to the Byzantine Church. The Byzantine Church, while portrayed in the Nicene–Constantinopolitan Creed as ‘the one, holy, catholic and apostolic Church’, was also multifaceted and multivocal. It was a canonical and conciliar entity, and yet the mystical embodiment of Christ. It was the wellspring of theology, the ark of salvation and the liturgical world of the faithful. Although Christianity was a corporate endeavour, there were ‘many different ways of being related to this one Church, and many different ways of being separated from it’ in the adventure of human freedom. The Cambridge Companion to the Byzantine Church explores these intricate dimensions of the Christian Church—its theology, art and liturgy—during its sojourn in Byzantium, as well as its afterlife in the wake of the demise of the Byzantine Empire in 1453. It focuses on how the laity encountered the mystery of God through sacred rituals and the liturgical arts, showing that the Byzantine Church was a body of people who shared a way of life in Christ.

We have a definition of L-provability and we have a definition of L-validity. In this chapter, we will show that for the logics we are considering, these two concepts coincide. In other words, we will show both