Bibliographical Essay

Studies of non-military violence in the Byzantine empire have tended to focus on late antiquity and the early Middle Ages, e.g., C. Humfress, Orthodoxy and the Courts in Late Antiquity (Oxford: Oxford University Press, 2007; M.

A general introduction to Byzantium in the high Middle Ages is M. Angold, The Byzantine Empire, 1025-1204: A Political History (Harlow: Longman, 1984). For the reigns of individual Komnenian emperors, see F. Chalandon, Essai sur le regne d’Alexis ler Comnene (1081-1118) and Jean II Comnene (1118-1143) et Manuel I Comnene (1143-1180) (Paris: Picard, 1900­12); Alexios I Komnenos, ed. M. Mullett and D. Smythe (Belfast: Belfast Byzantine Enterprises, 1996); and especially the magisterial P. Magdalino, The Empire of Manuel I Komnenos, 1143-1180 (Cambridge: Cambridge University Press, 1993). The key work on the ecclesiastical and religious history of the eleventh and twelfth centuries is M. Angold, Church and Society in Byzantium under the Comneni, 1081-1261 (Cambridge: Cambridge University Press, 1995). Useful background on Byzantium's relations with the West can be found in A. Savvides, Byzantino-Normannica: The Norman Capture of Italy (to A.D. 1081) and the First Two Invasions in Byzantium (A.D. 1081-1085 and 1107-1108) (Leuven: Peeters, 2007); G. Theotokis, The Norman Campaigns in the Balkans, 1081-1108 (Woodbridge: Boydell, 2014); R.-J.

For the issue of whether Byzantium became a more persecuting society under the Komnenoi, see R. Browning, ‘Enlightenment and Repression in Byzantium in the Eleventh and Twelfth Centuries', Past & Present 69 (1975), 3-23 and P. Magdalino, ‘Enlightenment and Repression in Twelfth-Century Byzantium: The Evidence of the Canonists', in N. Oikonomides (ed.), Κανονικό δίκαιο, κράτος και κοινωνία (Athens: Εταιρεία βυζαντινών και μεταβυζαντινών μελετών, 1991), pp. 357-73. Heresy as a social and ethno-religious phenomenon is discussed in N. G. Garsoian, ‘Byzantine Heresy. A Reinterpretation', Dumbarton Oaks Papers 25 (1971), 85-113; E. Patlagean, ‘Byzance, le barbare, le heretique et la loi universelle', in Entretiens sur le racisme sous la direction de Leon Poliakov (Paris: EHESS, 1978), pp. 82-90. A more constructivist approach is taken in A. Cameron, ‘Enforcing Orthodoxy in Byzantium', in K. Cooper and J. Gregory (eds.), Discipline and Diversity (Woodbridge: Boydell, 2007), pp. 1-24, ‘The Violence of Orthodoxy', in E. Iricinschi and Η. Μ. Zellentin (eds.), Heresy and Identity in Late Antiquity (Tübingen: Mohr Siebeck, 2008), pp. 102-14, and ‘Byzantium and the Limits of Orthodoxy', Proceedings of the British Academy 154 (2008), 139-50. The most recent survey of the trials is M.

For analyses of maiming and other punishments inflicted by the state, see E. Patlagean, ‘Byzance et le blason penal du corps', in Du chdtiment dans la cite: supplices corporels et peine de mort dans le monde antique (Rome: Boccard, 1984), pp. 405-26, and J. Herrin, ‘Blinding in Byzantium', in C. Scholz and G. Makris (eds.), Polypleuros nous: Miscellanea für Peter Schreiner zu seinem 60. Geburtstag (Munich: Saur, 2000), pp. 56-68. For aggression by the masses, J.-C. Cheynet, ‘La colere du peuple a Byzance (Xe-XIIe siecles)', Histoire Urbaine 1 (2001), 25-38. Studies on castration, rape and other forms of sexual violence include S. Tougher, Eunuchs in Antiquity and Beyond (London: Classical Press of Wales and Duckworth, 2002); A. Laiou, Mariage, amour et parente a Byzance aux XIe-XIIIe siecle (Paris: Boccard, 1992); A. Laiou (ed.), Consent and Coercion to Sex and Marriage in Ancient and Medieval Societies (Washington, DC: Dumbarton Oaks Research Library and Collection, 1993); J. Herrin, ‘Toleration and Repression in the Byzantine Family: Gender Problems', in Unrivaled Influence: Women and Empire in Byzantium (Princeton: Princeton University Press, 2013), pp. 261-80. Finally, the history of emotions (envy, anger, etc.) is attracting attention: see M. Hinterberger, ‘Emotions in Byzantium', in L. James (ed.), A Companion to Byzantium (Chichester: Blackwell, 2010), pp. 123-34.