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Sources that contain testimonies regarding the part of the Mongol Empire known to the Rus′ can be divided into three broad genre categories: chronicles, tales and saints’ lives, and documents. Rus′ sources from the first encounter of the Rus′ with the Mongols in 1223 through the seventeenth century concerning the Ulus of Jochi and its successor khanates can be divided into three chronological phases: 1223−1252, 1252−1448, and post-1448. Those written during the first phase, 1223−1252, initially express bewilderment about who the Mongols are and simply explain their presence as God’s punishment for the sins of the Rus′. Soon, however, they begin to disparage the Mongols and their Tatar subjects. Between 1252 and 1448, the Tatars are presented in neutral (non-disparaging) terms. After 1448, church writings revert to the pre-1252 pejorative terminology about the Mongol–Tatars and expand on the slurs and denigrations. State documents, in contrast, maintain neutral verbiage.
This is the first monograph to provide a comprehensive interpretation of the Decameron's response to classical and medieval didactic traditions. Olivia Holmes unearths the rich variety of Boccaccio's sources, ranging across Aesopic fables, narrative collections of Islamicate origin, sermon-stories and saints' lives, and compilations of historical anecdotes. Examining the Decameron's sceptical and sexually permissive contents in relation to medieval notions of narrative exemplarity, the study also considers how they intersect with current critical assertions of fiction's power to develop empathy and emotional intelligence. Holmes argues that Boccaccio provides readers with the opportunity to exercise both what the ancients called 'Ethics,' and our contemporaries call 'Theory of Mind.' This account of a vast tradition of tale collections and its provocative analysis of their workings will appeal to scholars of Italian literature and medieval studies, as well as to readers interested in evolutionary understandings of storytelling.
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