Footnotes by Chapter
01. Thiota in Medieval Historiography
1. No mention in Beverly Mayne Kienzle and Pamela J. Walker (eds.), Women preachers and prophets through two millennia of Christianity (Berkeley and Los Angeles: University of California Press, 1998); brief mentions in Janet Nelson, “Les femmes et l’évangélisation au IXe siècle,” Revue du Nord 68 (1986); Michel Lauwers, “L’institution et le genre. À propos de l’accès des femmes au sacré dans l’Occident medieval,” Clio 2 (1995), Femmes et Religions, at n. 18; Julia Smith, “The Problem of Female Sanctity in Carolingian Europe,” Past and Present 146 (1995): 35; Nicole Zeddies, Religio et sacrilegium. Studien zur Inkriminierung von Magie, Häresie und Heidentum (4.-7. Jahrhundert) (Frankfurt: Peter Lang, 2003); Simu Shimahara, “Peut-on parler de millénarisme à l’époque carolingienne? L’apport de quelques sources exégétiques,” Temas Mediev 14 (Dec. 2006; cited 24 August 2008): 99–138.
02. Thiota in Millennial Historiography
2. Thiota receives no mention even in books that pay close attention to apocalyptic and millennial issues like Norman Cohn, Pursuit of the Millennium (Fairlawn, N.J.: Essential Books, 1957); Aaron Gurevich, Medieval Popular Culture, trans. Janos M. Bak and Paul A. Hollingsworth (Cambridge: Cambridge University Press, 1990); or Bernard McGinn, Visions of the End: Apocalyptic Traditions in the Middle Ages (New York: Columbia University Press, 1976).
26. Recent Atheist Literature
26.Sam Harris, The End of Faith: Religion, Terror, and the Future of Reason (New York, WW Norton, 2004); Richard Dawkins, The God Delusion (New York: Houghton Mifflin, 2006); Daniel C. Dennett, Breaking the Spell: Religion as a Natural Phenomenon (New York: Viking, 2006); Christopher Hitchins, God Is Not Great: How Religion Poisons Everything (New York: Twelve, 2007).
08. Vesperian Medieval Historiography
8. For a good example of an historian who assumes that clerics are consistently apocalyptic, rather than episodically (and especially in the aftermath of an apocalyptic disappointment, see Patrick Henriet, L'espace et le temps hispaniques vus et construits par les clercs, (IXe-XIIe siècles), in A la recherche de légitimités chrétiennes. Représentations de l’espace et du temps dans l’Espagne médiévale (IXe-XIIIe siècle), ed. P. Henriet (Annexes des Cahiers de linguistique et de civilisation hispaniques médiévales, 15; Lyon, 2003): 81-127. For a review that compares Gougenheim and Fried and critiques this vesperian approach, see Philippe Buc's review of "Johannes Fried, Aufstieg aus dem Untergang. Apokalytische Denken und die Entstehung der modernen Naturwissenschaft im Mittelalter," Annales. Histoire, Sciences Sociales, 57: 2 (2002): 442 - 443.
46. Honor-Shame and International Relations: Case of Saddam Hussein
47. See below, chapter 6. For a good contemporary example of the problem, see the case of Saddam Hussein who, even as he had to cease the production of weapons of mass destruction after 1991, continued to wear his nuclear clothes for public consumption—at the cost of devastating sanctions against his country—lest his neighbors, especially the Iranians, think him weak. According to his FBI interrogator, George Piro: “For him, it was critical that he was seen as still the strong, defiant Saddam. He thought that . . . would prevent the Iranians from reinvading Iraq.”
