The tale of a legendary scholar, an unsolved murder, and the mysterious documents that may connect them In early 1991, Ioan Culianu was on the precipice of a brilliant academic career. Culianu had fled his native Romania and established himself as a widely admired scholar at just forty-one years of age. He was teaching at the University of Chicago Divinity School where he was seen as the heir apparent to his mentor, Mircea Eliade, a fellow Romanian expatriate and the founding father of the field of religious studies, who had died a few years earlier. But then Culianu began to receive threatening messages. As his fears grew, he asked a colleague to hold onto some papers for safekeeping. A week later, Culianu was in a Divinity School men's room when someone fired a bullet into the back of his head, killing him instantly. The case was never solved, though the prevailing theory is that Culianu was targeted by the Romanian secret police as a result of critical articles he wrote after the fall of dictator Nicolae Ceausescu. What was in those mysterious papers? And what connection might they have to Culianu's death? The papers eventually passed into the hands of Bruce Lincoln, and their story is at the heart of this book. The documents were English translations of articles that Eliade had written in the 1930s, some of which voiced Eliade's support for the Iron Guard, Romania's virulently anti-Semitic mystical fascist movement. Culianu had sought to publish some of these articles but encountered fierce resistance from Eliade's widow. In this book, author Bruce Lincoln explores what the articles reveal about Eliade's past, his subsequent efforts to conceal that past, his complex relations with Culianu, and the possible motives for Culianu's shocking murder.

Papers from a symposium on "Religion and revolution," held at the University of Minnesota, 6-8 Nov. 1981.

What is authority? How is it constituted? How ought one understand the subtle (and sometimes not-so-subtle) relations between authority and coercion? Between authorized and subversive speech? In this fascinating and intricate analysis, Bruce Lincoln argues that authority is not an entity but an effect. More precisely, it is an effect that depends for its power on the combination of the right speaker, the right speech, the right staging and props, the right time and place, and an audience historically and culturally conditioned to judge what is right in all these instances and to respond with trust, respect, and even reverence. Employing a vast array of examples drawn from classical antiquity, Scandinavian law, Cold War scholarship, and American presidential politics, Lincoln offers a telling analysis of the performance of authority, and subversions of it, from ancient times to the present. Using a small set of case studies that highlight critical moments in the construction of authority, he goes on to offer a general examination of "corrosive" discourses such as gossip, rumor, and curses; the problematic situation of women, who often are barred from the authorizing sphere; the role of religion in the construction of authority; the question of whether authority in the modern and postmodern world differs from its premodern counterpart; and a critique of Hannah Arendt's claims that authority has disappeared from political life in the modern world. He does not find a diminution of authority or a fundamental change in the conditions that produce it. Rather, Lincoln finds modern authority splintered, expanded, and, in fact multiplied as the mechanisms for its construction become more complex--and more expensive.

In "Theorizing Myth, " Bruce Lincoln traces the way scholars and others have used the category of "myth" to fetishize or deride certain kinds of stories, usually those told by others.
He begins by showing that "mythos" yielded to "logos" not as part of a (mythic) "Greek miracle," but as part of struggles over political, linguistic, and epistemological authority occasioned by expanded use of writing and the practice of Athenian democracy. Lincoln then turns his attention to the period when myth was recuperated as a privileged type of narrative, a process he locates in the political and cultural ferment of the eighteenth and nineteenth centuries. Here, he connects renewed enthusiasm for myth to the nexus of Romanticism, nationalism, and Aryan triumphalism, particularly the quest for a language and set of stories on which nation-states could be founded.
In the final section of this wide-ranging book, Lincoln advocates a fresh approach to the study of myth, providing varied case studies to support his view of myth--and scholarship on myth--as ideology in narrative form.

In Religion, Empire, and Torture, Bruce Lincoln identifies three core components of an imperial theology that have transhistorical and contemporary relevance: dualistic ethics, a theory of divine election, and a sense of salvific mission. He shows how these religious ideas shaped Achaemenian practice and brought the Persians unprecedented wealth, power, and territory, but also produced unmanageable contradictions, as in a gruesome case of torture discussed in the book's final chapter. Close study of that episode leads Lincoln back to the present with a postscript that provides a searing and utterly novel perspective on the photographs from Abu Ghraib.

Comparison is an indispensable intellectual operation that plays a crucial role in the formation of knowledge. Yet comparison often leads us to forego attention to nuance, detail, and context, perhaps leaving us bereft of an ethical obligation to take things correspondingly as they are. Examining the practice of comparison across the study of history, language, religion, and culture, distinguished scholar of religion Bruce Lincoln argues in Apples and Oranges for a comparatism of a more modest sort. Lincoln presents critiques of recent attempts at grand comparison, and enlists numerous theoretical examples of how a more modest, cautious, and discriminating form of comparison might work and what it can accomplish. He does this through studies of shamans, werewolves, human sacrifices, apocalyptic prophecies, sacred kings, and surveys of materials as diverse and wide-ranging as Beowulf, Herodotus’s account of the Scythians, the Native American Ghost Dance, and the Spanish Civil War. Ultimately, Lincoln argues that concentrating one's focus on a relatively small number of items that the researcher can compare closely, offering equal attention to relations of similarity and difference, not only grants dignity to all parties considered, it yields more reliable and more interesting—if less grandiose—results. Giving equal attention to the social, historical, and political contexts and subtexts of religious and literary texts also allows scholars not just to assess their content, but also to understand the forces, problems, and circumstances that motivated and shaped them.

Bruce Lincoln is one of the most prominent advocates within religious studies for an uncompromisingly critical approach to the phenomenon of religion-historians of religions, he believes, should resist the preferred narratives and self-understanding of religions themselves, especially when their stories are endowed with sacred origins and authority. In "Gods and Demons, Priests and Scholars", Lincoln assembles a collection of essays that both illustrates and reveals the benefits of his methodology, making a case for a critical religious studies that starts with skepticism but is neither cynical nor crude. The book begins with Lincoln's "Theses on Method" and ends with "The (Un)discipline of Religious Studies," in which he unsparingly considers the failings of uncritical and nonhistorical approaches to the study of religions. In between, Lincoln presents new examinations of problems in ancient religions and relates these cases to larger comparative themes. While bringing to light important features of the formation of pantheons and the constructions of demons, chaos, and the dead, Lincoln demonstrates that historians of religions should take religious things-inspired scriptures, sacred centers, salvific rites, communities graced by divine favor-as the theories of interested humans that shape perception, community, and experiences. As he shows, it is for their terrestrial influence, and not their sacred origins, that religious phenomena merit consideration by the historian. Tackling many questions central to religious study, "Gods and Demons, Priests and Scholars" will be a touchstone for the history of religions in the twenty-first century.

One of the world's leading specialists in Indo-European
religion and society, Bruce Lincoln expresses in these essays
his severe doubts about the existence of a much-hypothesized
prototypical Indo-European religion.
Written over fifteen years, the essays2;six of them
previously unpublished2;fall into three parts. Part I deals
with matters "Indo-European" in a relatively unproblematized
way, exploring a set of haunting images that recur in
descriptions of the Otherworld from many cultures. While
Lincoln later rejects this methodology, these chapters remain
the best available source of data for the topics they
address.
In Part II, Lincoln takes the data for each essay from a
single culture area and shifts from the topic of dying to
that of killing. Of particular interest are the chapters
connecting sacrifice to physiology, a master discourse of
antiquity that brought the cosmos, the human body, and human
society into an ideologically charged correlation.
Part III presents Lincoln's most controversial case
against a hypothetical Indo-European protoculture.
Reconsidering the work of the prominent Indo-Europeanist
Georges Dumezil, Lincoln argues that Dumezil's writings
were informed and inflected by covert political concerns
characteristic of French fascism. This collection is an
invaluable resource for students of myth, ritual, ancient
societies, anthropology, and the history of religions.
Bruce Lincoln is professor of humanities and religious
studies at the University of Minnesota.

In 1691, a Livonian peasant known as Old Thiess boldly announced before a district court that he was a werewolf. Yet far from being a diabolical monster, he insisted, he was one of the "hounds of God," fierce guardians who battled sorcerers, witches, and even Satan to protect the fields, flocks, and humanity--a baffling claim that attracted the notice of the judges then and still commands attention from historians today. In this book, eminent scholars Carlo Ginzburg and Bruce Lincoln offer a uniquely comparative look at the trial and startling testimony of Old Thiess. They present the first English translation of the trial transcript, in which the man's own voice can be heard, before turning to subsequent analyses of the event, which range from efforts to connect Old Thiess to shamanistic practices to the argument that he was reacting against cruel stereotypes of the "Livonian werewolf" a Germanic elite used to justify their rule over the Baltic peasantry. As Ginzburg and Lincoln debate their own and others' perspectives, they also reflect on broader issues of historical theory, method, and politics. Part source text of the trial, part discussion of historians' thoughts on the case, and part dialogue over the merits and perils of their different methodological approaches, Old Thiess, a Livonian Werewolf opens up fresh insight into a remarkable historical occurrence and, through it, the very discipline of history itself.

It is tempting to regard the perpetrators of the September 11th terrorist attacks as evil incarnate. But their motives, as Bruce Lincoln's acclaimed "Holy Terrors" makes clear, were profoundly and intensely religious. Thus what we need after the events of 9/11, Lincoln argues, is greater clarity about what we take religion to be.
"Holy Terrors" begins with a gripping dissection of the instruction manual given to each of the 9/11 hijackers. In their evocation of passages from the Quran, we learn how the terrorists justified acts of destruction and mass murder "in the name of God, the most merciful, the most compassionate." Lincoln then offers a provocative comparison of President Bush's October 7, 2001 speech announcing U.S. military action in Afghanistan alongside the videotaped speech released by Osama bin Laden just a few hours later. As Lincoln authoritatively demonstrates, a close analysis of the rhetoric used by leaders as different as George W. Bush and Osama bin Laden--as well as Mohamed Atta and even Jerry Falwell--betrays startling similarities. These commonalities have considerable implications for our understanding of religion and its interrelationships with politics and culture in a postcolonial world, implications that Lincoln draws out with skill and sensitivity.
With a chapter new to this edition, "Theses on Religion and Violence," "Holy Terrors" remains one of the essential books on September 11 and a classic study on the character of religion.
"Modernity has ended twice: in its Marxist form in 1989 Berlin, and in its liberal form on September 11, 2001. In order to understand such major historical changes we need both large-scale and focused analyses--acombination seldom to be found in one volume. But here Bruce Lincoln . . . has given us just such a mix of discrete and large-picture analysis."--Stephen Healey, "Christian Century
""From time to time there appears a work . . . that serves to focus the wide-ranging, often contentious discussion of religion's significance within broader cultural dynamics. Bruce Lincoln's "Holy Terrors" is one such text. . . . Anyone still struggling toward a more nuanced comprehension of 9/11 would do well to spend time with this book."--Theodore Pulcini, "Middle East"" Journal
"

In the quarter century before World War I, change came to Russia at a dizzying pace. The industrial revolution, the building of the Trans-Siberian Railroad, the disastrous Russo-Japanese War, and the Revolution of 1905 drastically reshaped the lives of both the ruling classes and ordinary people. Imperial Russia was home to more than a hundred million men and women, but by the time Vladimir Lenin announced the Bolsheviks' revolutionary victory, one in three had either perished or fled in exile.
"In War's Dark Shadow" explores the lives, thoughts, and hopes of the Russian people as they entered the twentieth century.

In 1691, a Livonian peasant known as Old Thiess boldly announced before a district court that he was a werewolf. Yet far from being a diabolical monster, he insisted, he was one of the "hounds of God," fierce guardians who battled sorcerers, witches, and even Satan to protect the fields, flocks, and humanity--a baffling claim that attracted the notice of the judges then and still commands attention from historians today. In this book, eminent scholars Carlo Ginzburg and Bruce Lincoln offer a uniquely comparative look at the trial and startling testimony of Old Thiess. They present the first English translation of the trial transcript, in which the man's own voice can be heard, before turning to subsequent analyses of the event, which range from efforts to connect Old Thiess to shamanistic practices to the argument that he was reacting against cruel stereotypes of the "Livonian werewolf" a Germanic elite used to justify their rule over the Baltic peasantry. As Ginzburg and Lincoln debate their own and others' perspectives, they also reflect on broader issues of historical theory, method, and politics. Part source text of the trial, part discussion of historians' thoughts on the case, and part dialogue over the merits and perils of their different methodological approaches, Old Thiess, a Livonian Werewolf opens up fresh insight into a remarkable historical occurrence and, through it, the very discipline of history itself.

The first decade of Alexander II's reign is known in Russian history as the Era of the Great Reforms, a time recognized as the major period of social, economic, and institutional transformation between the reign of Peter the Great and the Revolution of 1905. Coming directly after the notoriously repressive last decade of the Nicholas era, the appearance of such dramatic reform has led scholars to seek its causes in dramatic events. Surely some great, even cataclysmic, force must have driven Alexander II and his advisers to initiate what appears to be such an astonishing change in policy. In their search for the origins of these Great Reforms, historians generally have focused upon two phenomena. The first of these was Russia's defeat in the Crimean War by a relatively small, ineptly commanded Allied expeditionary force. The second was the serf revolts, which increased dramatically in the 1850s. From these events, most historians have concluded that the economic failings of serfdom, the problem of preserving domestic peace, and the need to restore Russia's tarnished military prestige were the major forces that convinced Alexander II's government to embark upon a new reformist path. As Lincoln's examination of the long-unstudied Russian archival evidence shows, there are good reasons to question whether such crises of policy and failings of Russia's servile economy impelled Alexander II and his advisers along a previously uncharted reformist path after the Crimean War. Further, in light of the Russian bureaucracy's slowness in drafting much less complex administrative reforms during the previous century, Lincoln argues that the Great Reform legislation simply was too complex and required too much sophisticated knowledge about the Empire's economic, administratvive, and judicial affairs to have been formulated in the brief half-decade after the war's end.

Without overlooking the role of coercive force in the maintenance (or overthrow) of social structures, Lincoln argues his thesis with rich illustrations drawn from such diverse areas as Platonic philosophy, the Upanishads of India, ancient Celtic banquets, professional wrestling, and the Spanish Civil War. This wide-ranging interdisciplinary study-which draws on works in history, semiotics, anthropology, sociology, classics, and indology-offers challenging new insights into the complex dynamics of social cohesion and change. The second edition includes three new chapters, new images, and an updated bibliography.

Comparison is an indispensable intellectual operation that plays a crucial role in the formation of knowledge. Yet comparison often leads us to forego attention to nuance, detail, and context, perhaps leaving us bereft of an ethical obligation to take things correspondingly as they are. Examining the practice of comparison across the study of history, language, religion, and culture, distinguished scholar of religion Bruce Lincoln argues in Apples and Oranges for a comparatism of a more modest sort. Lincoln presents critiques of recent attempts at grand comparison, and enlists numerous theoretical examples of how a more modest, cautious, and discriminating form of comparison might work and what it can accomplish. He does this through studies of shamans, werewolves, human sacrifices, apocalyptic prophecies, sacred kings, and surveys of materials as diverse and wide-ranging as Beowulf, Herodotus’s account of the Scythians, the Native American Ghost Dance, and the Spanish Civil War. Ultimately, Lincoln argues that concentrating one's focus on a relatively small number of items that the researcher can compare closely, offering equal attention to relations of similarity and difference, not only grants dignity to all parties considered, it yields more reliable and more interesting—if less grandiose—results. Giving equal attention to the social, historical, and political contexts and subtexts of religious and literary texts also allows scholars not just to assess their content, but also to understand the forces, problems, and circumstances that motivated and shaped them.

"In The Conquest of a Continent, the historian W. Bruce Lincoln details Siberia's role in Russian history, one remarkably similar to that of the frontier in the development of the United States. . . . It is a big, panoramic book, in keeping with the immensity of its subject." Chicago Tribune"Lincoln is a compelling writer whose chapters are colorful snapshots of Siberia's past and present. . . . The Conquest of a Continent is a vivid narrative that will inform and entertain the broader reading public." American Historical Review"This story includes Genghis Khan, who sent the Mongols warring into Russia; Ivan the Terrible, who conquered Siberia for Russia; Peter the Great, who supported scientific expeditions and mining enterprises; and Mikhail Gorbachev, whose glasnost policy prompted a new sense of 'Siberian' nationalism. It is also the story of millions of souls who themselves were conquered by Siberia. . . . Vast riches and great misery, often intertwined, mark this region." The Wall Street JournalStretching from the Urals to the Arctic Ocean to China, Siberia is so vast that the continental United States and Western Europe could be fitted into its borders, with land to spare. Yet, in only six decades, Russian trappers, cossacks, and adventurers crossed this huge territory, beginning in the 1580s a process of conquest that continues to this day. As rich in resources as it was large in size, Siberia brought the Russians a sixth of the world's gold and silver, a fifth of its platinum, a third of its iron, and a quarter of its timber. The conquest of Siberia allowed Russia to build the modern world's largest empire, and Siberia's vast natural wealth continues to play a vital part in determining Russia's place in international affairs.Bleak yet romantic, Siberia's history comes to life in W. Bruce Lincoln's epic telling. The Conquest of a Continent, first published in 1993, stands as the most comprehensive and vivid account of the Russians in Siberia, from their first victories over the Mongol Khans to the environmental degradation of the twentieth century. Dynasties of incomparable wealth, such as the Stroganovs, figure into the story, as do explorers, natives, gold seekers, and the thousands of men and women sentenced to penal servitude or forced labor in Russia's great wilderness prisonhouse."

How does religion stimulate and feed imperial ambitions and violence? Recently this question has acquired new urgency, and in "Religion, Empire, and Torture, "Bruce Lincoln approaches the problem via a classic but little-studied case: Achaemenian Persia.
Lincoln identifies three core components of an imperial theology that have transhistorical and contemporary relevance: dualistic ethics, a theory of divine election, and a sense of salvific mission. Beyond this, he asks, how did the Achaemenians understand their place in the cosmos and their moral status in relation to others? Why did they feel called to intervene in the struggle between good and evil? What was their sense of historic purpose, especially their desire to restore paradise lost? And how did this lead them to deal with enemies and critics as imperial power ran its course? Lincoln shows how these religious ideas shaped Achaemenian practice and brought the Persians unprecedented wealth, power, and territory, but also produced unmanageable contradictions, as in a gruesome case of torture discussed in the book's final chapter. Close study of that episode leads Lincoln back to the present with a postscript that provides a searing and utterly novel perspective on the photographs from Abu Ghraib.

The Great Reforms of the 1860s marked the broadest attempt at social and economic renovation to occur in Russia between the death of Peter the Great in 1725 and the Revolution of 1905. In just more than a decade, imperial reform acts freed Russia's serfs, restructured her courts, established institutions of local self-government in parts of the empire, altered the constraints that censorship imposed on the press, and transformed Russia's vast serf armed forces into a citizen army in which men from all classes bore equal responsibility for military service. This invaluable study explains why the legislation assumed the shape that it did and estimates what the Great Reforms ultimately accomplished. The Great Reforms offered readers a vital starting point from which to evaluate the prospects for glasnost', perestroika, and reform in the Gorbachev era.

The Great Reforms of the 1860s marked the broadest attempt at social and economic renovation to occur in Russia between the death of Peter the Great in 1725 and the Revolution of 1905. In just more than a decade, imperial reform acts freed Russia's serfs, restructured her courts, established institutions of local self-government in parts of the empire, altered the constraints that censorship imposed on the press, and transformed Russia's vast serf armed forces into a citizen army in which men from all classes bore equal responsibility for military service.
This invaluable study explains why the legislation assumed the shape that it did and estimates what the Great Reforms ultimately accomplished. "The Great Reforms" offered readers a vital starting point from which to evaluate the prospects for "glasnost'," "perestroika," and reform in the Gorbachev era.

The Indiana U. Press edition (1978) is cited in BCL3 . A scholarly biography that provides a view of Russian autocracy. Annotation copyright Book News, Inc. Portland, Or.

In the wake of the September 11 terrorist attacks, it is tempting to regard their perpetrators as evil incarnate. But their motives, as Bruce Lincoln shows in this timely offering, were profoundly and intensely religious. What we need, then, after September 11 is greater clarity about what we take religion to be. With rigor and incisiveness, "Holy Terrors" examines the implications of September 11 for our understanding of religion and how it interrelates with politics and culture.
Lincoln begins with a gripping dissection of the instruction manual given to each of the hijackers. In their evocation of passages from the Quran, we learn how the terrorists justified acts of destruction and mass murder "in the name of God, the most merciful, the most compassionate." Lincoln then offers a provocative comparison of President Bush's October 7 speech announcing U.S. military action in Afghanistan and Osama bin Laden's videotape released hours later. Each speech, he argues, betrays telling contradictions. Bin Laden, for instance, conceded implicitly that Islam is not unitary, as his religious rhetoric would have it, but is torn by deep political divisions. And Bush, steering clear of religious rhetoric for the sake of political unity, still reassured his constituents through coded allusions that American policy is firmly rooted in faith.
Lincoln ultimately broadens his discussion further to consider the role of religion since September 11 and how it came to be involved with such fervent acts of political revolt. In the postcolonial world, he argues, religion is widely considered the most viable and effective instrument of rebellion against economic and social injustices. It is theinstitution through which unified communities ensure the integrity and continuity of their culture in the wake of globalization. Brimming with insights such as these, "Holy Terrors" will become one of the essential books on September 11 and a classic study on the character of religion.