By Dion C. Smythe (ed)
March 1998 observed Byzantinists collecting jointly on the collage of Sussex in Brighton, for the yearly symposium held via the merchandising of Byzantine reviews. Their objective was once to think about the query of the "Byzantine outsider". a few different types of outsiders seem uncomplicated: these marked out through race, category, intercourse or faith. yet those different types will not be universals. at the present time, historians of all classes are studying the ways that we research the divisions in our societies, which may verify how we glance at societies some time past. there's no consensus on who kinds the "outsider type" in smooth society; it may come as no shock that there has been no consensus in Byzantium as to who the outsiders have been, what they'd performed to deserve that prestige, and what the results of their achieving it's going to were. The papers during this assortment, drawn from the big quantity awarded on the XXXII Spring Symposium, proceed the controversy in regards to the notion of the "Byzantine outsider". the students inside of - thoelogians, historians, literary critics and artwork historians - current differing methods to varied elements of the matter. the quantity doesn't target to have the "last word", yet really to impress debate and to open the sphere.
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Extra resources for Strangers to Themselves: The Byzantine Outsider (Society for the Promotion of Byzantine Studies: 8)
Make stillness your criterion for testing the value of everything and choose always what contributes to it. Indeed, I urge you to welcome expatriation. It frees you from all the entanglements of your own locality and allows you to enjoy the blessings of stillness undistractedly. Do not stay in a town, persevere in the wilderness, for the Psalm says, 'So I would wander far off and dwell in the desert' (Ps. 7). If possible, do not visit a town at all, for there you will find nothing of benefit, nothing useful, XENITEIA IN MONASTIC LITERATURE 33 nothing profitable for your way of life.
Even on a smaller level of patron-client relationship, the offering of bread for services rendered to occasional visitors could offer sustenance enough to offset the disruption experienced. On the other hand, a seasonal increase in the population of temporary monks, who might well be expecting to draw on the very limited annual resources of the smaller colonies, and able to offer only their labour as a contribution, could have disastrous effects on the ability to sustain a balanced annual economy.
Brown noted how much of the apophthegmatic material related to anger-limitation, and the maintenance of good relations in the early desert literature. He argued that this was a clear reflection of the ubiquity of tensions in the village communities of the Nile fellahin in Late Antiquity. Brown sees the quest for autarkeia, and what he terms 'social death',15 as a reflected aspiration of the independent small-holders of the valley set against one another in open competition for very limited resources.
Strangers to Themselves: The Byzantine Outsider (Society for the Promotion of Byzantine Studies: 8) by Dion C. Smythe (ed)