Constantinople was well known in its heyday for the enormous collection of relics housed in its churches: bones, even whole bodies and intimate possessions of holy men and women. Almost all these objects had been imported from various parts of the Roman Empire between the late 4th to the 10th centuries. They had been acquired because they were believed to have miraculous powers to ward off enemies, to heal sicknesses and to ensure that the capital was indeed the "God-guarded" (Theophylaktos) city it believed itself to be. These studies examine the means by which relics were acquired, the ways in which they were used and some of the reasons why for so long they were believed to be effective. The role of relics in the development of the cult of the Mother of God (Theotokos) is discussed as well as the curious relationship between relics and icons. The so-called 'deviation' of the Fourth Crusade and the subsequent sacking of Constantinople in 1204 may also in part be explained by an unbridled yearning to possess her relics; they were certainly pillaged and disseminated to the west, thus concluding an era of relic-history at Byzantium and initiating a different one in the west.

John Skylitzes' extraordinary Middle Byzantine chronicle covers the reigns of the Byzantine emperors from the death of Nicephorus I in 811 to the deposition of Michael VI in 1057, and provides the only surviving continuous narrative of the late tenth and early eleventh centuries. A high official living in the late eleventh century, Skylitzes used a number of existing Greek histories (some of them no longer extant) to create a digest of the previous three centuries. It is without question the major historical source for the period and is cited constantly in modern scholarship. This edition features introductions by Jean-Claude Cheynet and Bernard Flusin, along with extensive notes. It will be an essential and exciting addition to the libraries of all historians of the Byzantine age.

The Tales and Sayings of the Desert Fathers (Apophthegmata Patrum) are a key source of evidence for the practice and theory respectively of eremitic monasticism, a significant phenomenon within the early history of Christianity. The publication of this book finally ensures the availability of all three major collections which constitute the work, edited and translated into English. Richer in Tales than the 'Alphabetic' collection to which this is an appendix (both to be dated c.AD 500), the 'Anonymous' collection presented in this volume furnishes almost as much material for the study of the late antique world from which the monk sought to escape as it does for the monastic endeavour itself. More material continued to be added well into the seventh century, and so the spread and gradual evolution of monasticism are illustrated here over a period of about two and a half centuries.

John Skylitzes' extraordinary Middle Byzantine chronicle covers the reigns of the Byzantine emperors from the death of Nicephorus I in 811 to the deposition of Michael VI in 1057, and provides the only surviving continuous narrative of the late tenth and early eleventh centuries. A high official living in the late eleventh century, Skylitzes used a number of existing Greek histories (some of them no longer extant) to create a digest of the previous three centuries. It is without question the major historical source for the period, cited constantly in modern scholarship, and has never before been available in English. This edition features introductions by Jean-Claude Cheynet and Bernard Flusin, along with extensive notes. It will be an essential and exciting addition to the libraries of all historians of the Byzantine age.

Most of the Tales and Sayings of the Desert Fathers (Apophthegms) have survived in Greek and most of them are now available in English, almost 2500 in number. A further six hundred items in six languages have been available in French for some time, but often in second- and even third-hand translations. These have now been newly translated directly from the original languages by scholars skilled in those languages and are presented, alongside an Introduction and brief notes, to the English reader who wishes to know more of those men and some women who rejected 'the world' and went to live in the desert regions of Egypt and elsewhere in the fourth to seventh centuries.

Christian monasticism emerged in the Egyptian deserts in the fourth century AD. This introduction explores its origins and subsequent development and what it aimed to achieve, including the obstacles that it encountered; for the most part making use of the monks' own words as they are preserved (in Greek) primarily in the so-called Sayings of the Desert Fathers. Mainly focussing on monastic settlements in the Nitrian Desert (especially at Scete), it asks how the monks prayed, ate, drank and slept, as well as how they discharged their obligations both to earn their own living by handiwork and to exercise hospitality. It also discusses the monks' degree of literacy, as well as women in the desert and Pachomius and his monasteries in Upper Egypt. Written in straightforward language, the book is accessible to all students and scholars, and anyone with a general interest in this important and fascinating phenomenon.

Christian monasticism emerged in the Egyptian deserts in the fourth century AD. This introduction explores its origins and subsequent development and what it aimed to achieve, including the obstacles that it encountered; for the most part making use of the monks' own words as they are preserved (in Greek) primarily in the so-called Sayings of the Desert Fathers. Mainly focussing on monastic settlements in the Nitrian Desert (especially at Scete), it asks how the monks prayed, ate, drank and slept, as well as how they discharged their obligations both to earn their own living by handiwork and to exercise hospitality. It also discusses the monks' degree of literacy, as well as women in the desert and Pachomius and his monasteries in Upper Egypt. Written in straightforward language, the book is accessible to all students and scholars, and anyone with a general interest in this important and fascinating phenomenon.

Born in Galatia in the 360s, Palladius enrolled as a monk on the Mount of Olives in his early twenties. As a monk, he traveled to Alexandria, the desert of Nitria, the Cells, Palestine, Rome, and the Thebaid. During his travels he encountered Rufinus of Aquileia, Melania the Elder, the hermit Dorotheos, Macarius of Alexandria, Evagrius of Pontus, Jerome of Bethlehem, and John Chrysostom. He wrote this elegant account of his visits to various monastic sites in Egypt toward the end of the fourth century AD for the imperial chamberlain Lausus. It is both the most sophisticated and the most informative of the few documents illustrating the earliest chapter in the history of Christian monasticism. Palladius's work is the only one of the major monastic writings not written for fellow monks to inspire them with models for their emulation but rather for a man very much of the world, with the explicit intention of exerting not only religious but also political influence.

'I have plucked the finest flowers of the unmown meadow and worked them into a row which I now offer to you', wrote John Moschos as he began his tales of the holy men of seventh-century Palestine and Egypt. This translation offers readers contemporary insights into the spirituality of the desert.

The Tales and Sayings of the Desert Fathers (Apophthegmata Patrum) are a key source of evidence for the practice and theory respectively of eremitic monasticism, a significant phenomenon within the early history of Christianity. The publication of this book finally ensures the availability of all three major collections which constitute the work, edited and translated into English. Richer in Tales than the 'Alphabetic' collection to which this is an appendix (both to be dated c.AD 500), the 'Anonymous' collection presented in this volume furnishes almost as much material for the study of the late antique world from which the monk sought to escape as it does for the monastic endeavour itself. More material continued to be added well into the seventh century and so the spread and gradual evolution of monasticism are illustrated here over a period of about two and a half centuries.