Athanasios Semoglou examines the role of sponsorship and its influence on the iconographical depiction in Byzantine (Greek) Macedonia, arguing that donors affect the use and character of the monument chosen as their burial place. Semoglou vividly demonstrates the connection between the iconography of Hell and the hopes of the faithful for eternal life, which consists a strong motivation for donors to commission images of the Last Judgement. According to the author, the influence of sponsorship on the iconography of Hell can be detected in the illustration of parable of the Rich Man and the Poor Lazarus (Luke 16:19–31), the earliest example of which is found in the Church of Saint Stephen in Kastoria, dated to the end of the 9th or the beginning of the 10th century. Furthermore, the author asserts that during the middle Byzantine period two major changes occurred that led to the articulation of the dipole between sin/punishment and virtue/reward, the first being the consolidation of the Last Judgement in the narthex and the second its vertical alignment, both dominant characteristics in its later representations.

Dionysios Stathakopoulos’ chapter is divided in two parts. In the first he presents the textual sources that have had a seminal influence on the establishment of a visual vocabulary of transgressions that appear in depictions of Hell in monumental painting. He focuses on the development of ideas of punishment in the afterlife, tracing their origins from the Old and the New Testament and apocryphal texts to late Byzantine theology, which were popular in shaping ideas on punishment. Since, however, they do not always assist our understanding of the iconography of Hell, as this also reflects the social preoccupations of the community that commissioned the cycles, Stathakopoulos, in the second part of his chapter, turns to Joseph Bryennios (born around 1350), who recorded a vivid depiction of his experiences during his appointment on Crete, in an attempt to look into the contemporary society that commissioned the Cretan Hell cycles that lie at the heart of this publication.

Rembrandt Duits focuses on the Western aspect of Italo-Byzantine cultural and artistic interaction and thus expands the geographical setting of the Cretan representations of Hell. His chapter presents a new perspective on the origins of certain elements in the Cretan images of Hell, which he points out have parallels in Western – particularly Italian - art. He draws on a representative sample of 25 per cent of all the Cretan wall paintings showing Hell that appear to deviate from pre-established Byzantine traditions. The geographical dispersion and chronological range of the sample mean that this iconographic divergence cannot be explained as the impact of a single Cretan master or a local ‘school’. Duits draws our attention to iconographic elements that suggest an interaction of Cretan and Italian artists, such as devils pulling souls by ropes or chains, frontally rendered processions of sinners, the double-headed Dragon of the Depths, the structure of Hell, and inscriptions that identify certain sinners. He argues that while there are no clear formal derivations of Western art in Cretan Hell scenes, there is nonetheless a strong suggestion that Cretan painters were aware of certain trends in the Italian rendition of Hell.

Athanasios Semoglou examines the role of sponsorship and its influence on the iconographical depiction in Byzantine (Greek) Macedonia, arguing that donors affect the use and character of the monument chosen as their burial place. Semoglou vividly demonstrates the connection between the iconography of Hell and the hopes of the faithful for eternal life, which consists a strong motivation for donors to commission images of the Last Judgement. According to the author, the influence of sponsorship on the iconography of Hell can be detected in the illustration of parable of the Rich Man and the Poor Lazarus (Luke 16:19–31), the earliest example of which is found in the Church of Saint Stephen in Kastoria, dated to the end of the 9th or the beginning of the 10th century. Furthermore, the author asserts that during the middle Byzantine period two major changes occurred that led to the articulation of the dipole between sin/punishment and virtue/reward, the first being the consolidation of the Last Judgement in the narthex and the second its vertical alignment, both dominant characteristics in its later representations.

Annemarie Weyl Carr examines the shifting imagery of post-mortem punishment in twenty-two depictions of the Last Judgment on Cyprus. The earliest versions, dating from the 12th through mid-14th century, cover three-dimensional, vaulted interiors. Centred on Christ, with degrees of punition arranged around him to contrast with either one another or beatitude, they present punishment as a range of conditions, not a place. The next group, dating from the mid-14th through the 15th century, are organised bilaterally around the scale of judgment, thus creating a clear differentiation between redemption and condemnation. Condemnation, however, remains chaotic, a state of being cast out, not a destination to which one goes. The final images, dating from the late 15th and16th centuries, occupy a single surface each. The Last Judgment may hover as a prophetic future, engulf as a wrap-around panorama, or spread in a landscape, but in each case, the events of punishment are in some way accorded a defined place. Thus, the Cypriot churches show a growing tendency to attribute spatial qualities to Hell. This space, however, embracing the whole of morality from sin and death through resurrection and judgement to damnation, has little in common with the Hell of western European art.

Rembrandt Duits focuses on the Western aspect of Italo-Byzantine cultural and artistic interaction and thus expands the geographical setting of the Cretan representations of Hell. His chapter presents a new perspective on the origins of certain elements in the Cretan images of Hell, which he points out have parallels in Western – particularly Italian - art. He draws on a representative sample of 25 per cent of all the Cretan wall paintings showing Hell that appear to deviate from pre-established Byzantine traditions. The geographical dispersion and chronological range of the sample mean that this iconographic divergence cannot be explained as the impact of a single Cretan master or a local ‘school’. Duits draws our attention to iconographic elements that suggest an interaction of Cretan and Italian artists, such as devils pulling souls by ropes or chains, frontally rendered processions of sinners, the double-headed Dragon of the Depths, the structure of Hell, and inscriptions that identify certain sinners. He argues that while there are no clear formal derivations of Western art in Cretan Hell scenes, there is nonetheless a strong suggestion that Cretan painters were aware of certain trends in the Italian rendition of Hell.

Rainer Warland examines Cappadocia, a region that greatly influenced the evolution of the iconography of Hell. It is here that the earliest surviving examples of Hell in Byzantine monumental art are to be found. The author discusses the iconographical and textual background to the iconography of Hell in the sepulchral churches of Cappadocia, which date from between 900 and the 13th century. He examines the early beginnings of funeral art, the relationship of the theme of Hell to written and pictorial sources and how its various characteristics developed to a more complex narrative of salvation over time with its depiction constantly evolving as new elements were added. He argues that Cappadocia’s geographical position, history and transcultural exchanges resulted in a multi-ethnic society and a varied treatment of the theme and it is here that the origins of the iconographical elements in the monumental Hell imagery as part of the Last Judgement are located.

Rainer Warland examines Cappadocia, a region that greatly influenced the evolution of the iconography of Hell. It is here that the earliest surviving examples of Hell in Byzantine monumental art are to be found. The author discusses the iconographical and textual background to the iconography of Hell in the sepulchral churches of Cappadocia, which date from between 900 and the 13th century. He examines the early beginnings of funeral art, the relationship of the theme of Hell to written and pictorial sources and how its various characteristics developed to a more complex narrative of salvation over time with its depiction constantly evolving as new elements were added. He argues that Cappadocia’s geographical position, history and transcultural exchanges resulted in a multi-ethnic society and a varied treatment of the theme and it is here that the origins of the iconographical elements in the monumental Hell imagery as part of the Last Judgement are located.

Dionysios Stathakopoulos’ chapter is divided in two parts. In the first he presents the textual sources that have had a seminal influence on the establishment of a visual vocabulary of transgressions that appear in depictions of Hell in monumental painting. He focuses on the development of ideas of punishment in the afterlife, tracing their origins from the Old and the New Testament and apocryphal texts to late Byzantine theology, which were popular in shaping ideas on punishment. Since, however, they do not always assist our understanding of the iconography of Hell, as this also reflects the social preoccupations of the community that commissioned the cycles, Stathakopoulos, in the second part of his chapter, turns to Joseph Bryennios (born around 1350), who recorded a vivid depiction of his experiences during his appointment on Crete, in an attempt to look into the contemporary society that commissioned the Cretan Hell cycles that lie at the heart of this publication.

Annemarie Weyl Carr examines the shifting imagery of post-mortem punishment in twenty-two depictions of the Last Judgment on Cyprus. The earliest versions, dating from the 12th through mid-14th century, cover three-dimensional, vaulted interiors. Centred on Christ, with degrees of punition arranged around him to contrast with either one another or beatitude, they present punishment as a range of conditions, not a place. The next group, dating from the mid-14th through the 15th century, are organised bilaterally around the scale of judgment, thus creating a clear differentiation between redemption and condemnation. Condemnation, however, remains chaotic, a state of being cast out, not a destination to which one goes. The final images, dating from the late 15th and16th centuries, occupy a single surface each. The Last Judgment may hover as a prophetic future, engulf as a wrap-around panorama, or spread in a landscape, but in each case, the events of punishment are in some way accorded a defined place. Thus, the Cypriot churches show a growing tendency to attribute spatial qualities to Hell. This space, however, embracing the whole of morality from sin and death through resurrection and judgement to damnation, has little in common with the Hell of western European art.

In the highly competitive and conflictual world of early modern China, aggression and violence were a regular part of life. People not only came to blows with other people, but also with ghosts and demons that infested their world with evils and afflictions. The rock fights, cockfights, self-mortifying shamans, sword-wielding exorcists, public floggings and bloody beheadings discussed in this chapter were common spectacles of public violence. China’s educated elites, who associated such acts with vulgar lower-class culture, disparaged popular forms of violence because they were wild, senseless and uncontrollable. For the lower orders, however, violence was purposeful. It gave power to the powerless and prestige to the disreputable. Regular displays were necessary to gain respect and could even ensure social mobility. Violence was essential to masculinity and gave meaning to men’s lives, providing them with ambition and dignity. The shedding of blood also gave meaning to violence. Blood was the vital force of life important in warding off evil spirits, curing illnesses, ensuring fertility and bringing good luck. These acts were part of a well-established, but heterodox, folk tradition whereby violence and bloody rituals were deeply rooted in the everyday life and popular culture of early modern China.